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on  tbe  Calling  of  (Boo's  Gbiloren 
to  be  1fool£  as  1be  is 



'  /  am  holy  : 
ye  shall  be  holy.' 

CHICAGO,        NEW    YORK,        TORONTO, 
3piiblisljerB  of  (gbatujelical  ^tit 


THERE  is  not  in  Scripture  a  word  more  distinctly 
Divine  in  its  origin  and  meaning  than  the  word 
holy.  There  is  not  a  word  that  leads  us  higher 
into  the  mystery  of  Deity,  nor  deeper  into  the 
privilege  and  the  blessedness  of  God's  children. 
And  yet  it  is  a  word  that  many  a  Christian  has 
never  studied  or  understood. 

There  are  not  a  few  who  can  praise  God  that 
during  the  past  twenty  years  the  watchword  BE 
HOLY  has  been  taken  up  in  many  a  church  and 
Christian  circle  with  greater  earnestness  than 
before.  In  books  and  magazines,  in  conventions 
and  conferences,  in  the  testimonies  and  the  lives 
of  believers,  we  have  abundant  tokens  that  what  is 
called  the  Holiness-movement  is  a  reality. 

And  yet  how  much  is  still  wanting !  What 
multitudes  of  believing  Christians  there  are  who 
have  none  but  the  very  vaguest  thoughts  of  what 
holiness  is !  And  of  those  who  are  seeking  after  it 


how  many  who  have  hardly  learnt  what  it  is  to 
come  to  God's  Word  and  to  God  Himself  for  the 
teaching  that  can  alone  reveal  this  part  of  the 
mystery  of  Christ  and  of  God !  To  many,  holiness 
has  simply  been  a  general  expression  for  the 
Christian  life  in  its  more  earnest  form,  without 
much  thought  of  what  the  term  really  means. 

In  writing  this  little  book,  my  object  has  been  to 
discover  in  what  sense  God  uses  the  word,  that  so 
it  may  mean  to  us  what  it  means  to  Him.  I  have 
sought  to  trace  the  word  through  some  of  the  most 
important  passages  of  Holy  Scripture  where  it 
occurs,  there  to  learn  what  God's  holiness  is,  what 
ours  is  to  be,  and  what  the  way  by  which  we  attain 
it.  I  have  been  specially  anxious  to  point  out  how 
many  and  various  the  elements  are  that  go  to  make 
up  true  holiness  as  the  Divine  expression  of  the 
Christian  life  in  all  its  fulness  and  perfection.  I 
have  at  the  same  time  striven  continually  to  keep 
in  mind  the  wonderful  unity  and  simplicity  there 
is  in  it,  as  centred  in  the  person  of  Jesus.  As  I 
proceeded  in  my  work,  I  felt  ever  more  deeply  how 
high  the  task  was  I  had  undertaken  in  offering  to 
guide  others  even  into  the  outer  courts  of  the  Holy 
Place  of  the  Most  High.  And  yet  the  very  difficulty 
of  the  task  convinced  me  of  how  needful  it  was. 

I  fear  there  are  some  to  whom  the  book  may 


be  a  disappointment.  They  have  heard  that  the 
entrance  to  the  life  of  holiness  is  often  but  a 
step.  They  have  heard  of  or  seen  believers  who 
could  tell  of  the  blessed  change  that  has  come  over 
their  lives  since  they  found  the  wonderful  secret  of 
holiness  by  faith.  And  now  they  are  seeking  for 
this  secret.  They  cannot  understand  that  the 
secret  conies  to  those  who  seek  it  not,  but  only  seek 
Jesus.  They  might  fain  have  a  book  in  which  all 
they  need  to  know  of  Holiness  and  the  way  to  it  is 
gathered  into  a  few  simple  lessons,  easy  to  learn,  to 
remember,  and  to  practise.  This  they  will  not  find. 
There  is  such  a  thing  as  a  Pentecost  still  to  the 
disciples  of  Jesus ;  but  it  comes  to  him  who  has 
forsaken  all  to  follow  Jesus  only,  and  in  following 
fully  has  allowed  the  Master  to  reprove  and  instruct 
him.  There  are  often  very  blessed  revelations  of 
Christ,  as  a  Saviour  from  sin,  both  in  the  secret 
chamber  and  in  the  meetings  of  the  saints ;  but 
these  are  given  to  those  for  whom  they  have  been 
prepared,  and  who  have  been  prepared  to  receive. 
Let  all  learn  to  trust  in  Jesus,  and  rejoice  in  Him, 
even  though  their  experience  be  not  what  they 
would  wish.  He  will  make  us  holy.  But  whether 
we  have  entered  the  blessed  life  of  faith  in  Jesus 
as  our  sanctification,  or  are  still  longing  for  it  from 
afar,  we  all  need  one  thing,  the  simple,  believing, 


and  obedient  acceptance  of  each  word  that  our  God 
has  spoken.  It  has  been  my  earnest  desire  that  I 
might  be  a  helper  of  the  faith  of  my  brethren  in 
seeking  to  trace  with  them  the  wondrous  revelation 
of  God's  Holiness  through  the  ages  as  recorded  in 
His  blessed  Word.  It  has  been  my  continual 
prayer  that  God  might  use  what  is  written  to 
increase  in  His  children  the  conviction  that  we 
must  be  holy,  the  knowledge  of  how  we  are  to  be 
holy,  the  joy  that  we  may  be  holy,  the  faith  that 
»ve  can  be  holy.  And  may  He  stir  us  all  to  cry 
day  and  night  to  Him  for  a  visitation  of  the  Spirit 
and  the  Power  of  Holiness  upon  all  His  people, 
that  the  name  of  Christian  and  of  saint  may  be 
synonymous,  and  every  believer  be  a  vessel  made 
holy  and  meet  for  the  Master's  use. 

A.  M. 

WELLINGTON,  IQth  November  1887. 



1.  God's  Call  to  Holiness— 1  Pet.  i.  15,  16,  .  .  11 

2.  God's  Provision  for  Holiness — 1  Cor.  i.  2,  .  .  19 

3.  Holiness  and  Creation — Gen.  ii.  3,  .  .28 

4.  Holiness  and  Revelation — Ex.  iii.  4-6,  .  .  36 
5.,  Holiness  and  Redemption — Ex.  xiii.  2,  .  .  46 

6.  Holiness  and  Glory — Ex.  xv.  11-17,     .  .  .  55 

7.  Holiness  and  Obedience — Ex.  xix.  5,  6,  .  .  64 

8.  Holiness  and  Indwelling — Ex.  xxv.  8,  73 

9.  Holiness  and  Meditaion — Ex.  xxviii.  36-38,  .  .  81 

10.  Holiness  and  Separation — Lev.  xx.  24,  26,  .  .  89 

11.  The  Holy  One  of  Israel—Lev,  xi.  45,    .  .  .  98 

12.  The  Thrice  Holy  One— Isa.  vi.  1-3,       .  .  ,107 

13.  Holiness  and  Humility — Isa.  Ivii.  15,  .  .  .  117 

14.  The  Holy  One  of  God— John  vi.  69,      .  .  .  125 

15.  The  Holy  Spirit— John  vii.  39,              ...  133 

16.  Holiness  and  Truth— John  xvii.  17,      .  .  .  142 

17.  Holiness  and  Crucifixion — John  xvii.  19,  .  .  150 

18.  Holiness  and  Faith — Acts  xxvi.  18,  .  .158 

19.  Holiness  and  Resurrection — Rom.  i.  4,  .  167 

20.  Holiness  and  Liberty— Rom.  vi.  18-22,  .  .  175 

21.  Holiness  and  Happiness — Rom.  xiv.  17,  .  .  184 




22.  In  Christ  our  Sanctification— 1  Cor.  i.  30,  31,  .  .  192 

23.  Holiness  and  the  Body — 1  Cor.  iii.  16, .            .  .  201 

24.  Holiness  and  Cleansing — 2  Cor.  vii.  1,  .            .  .  210 

25.  Holiness  and  Blamelessness — 1  Thess.  iii.  12,  13,  .  219 

26.  Holiness  and  the  Will  of  God— 1  Thess.  iv.  3, .  .  227 

27.  Holiness  and  Service— 2  Tim.  ii.  21,     .            .  .  235 

28.  The  "Way  into  the  Holiest— Heb.  x.  19,            .  .  243 

29.  Holiness  and  Chastisement— Heb.  xii.  10,  14,  .  253 

30.  The  Unction  from  the  Holy  One— 1  John  ii.  20,  27,  .  262 

31.  Holiness  and  Heaven— 2  Pet.  iii.  11,    .            .  .  271 

NOTES,  .......  281 


s  Call  to  f&oiintss, 

<  Like  as  He  which  called  yon  is  holy,  be  ye  yourselves  also 
holy  in  all  manner  of  living  ;  because  it  is  written,  Ye  shall  be 
holy,  for  I  am  holy.'  —  1  PET.  i.  15,  16. 

THE  call  of  God  is  the  manifestation  in  time  of 
the  purpose  of  eternity  :  '  Whom  He  predesti 
nated,  them  He  also  called.'  Believers  are  '  the 
called  according  to  His  purpose.'  In  His  call  He 
reveals  to  us  what  His  thoughts  and  His  will  con 
cerning  us  are,  and  what  the  life  to  which  He 
invites  us.  In  His  call  He  makes  clear  to  us  what 
the  hope  of  our  calling  is  ;  as  we  spiritually  appre 
hend  and  enter  into  this,  our  life  on  earbh  will  be 
the  reflection  of  His  purpose  in  eternity. 

Holy  Scripture  uses  more  than  one  word  to 
indicate  the  object  or  aim  of  our  calling,  but  none 
more  frequently  than  what  Peter  speaks  of  here  — 
God  has  called  us  to  le  holy  as  He  is  holy.  Paul 
addresses  believers  twice  as  '  called  to  be  holy 
(Eom.  i.  7  ;  1  Cor.  i.  2).  '  God  called  us,'  he  says, 

'not  for  uncleanness,  but  in  sanctification  '  (1  Thess. 



iv.  7).  When  he  writes,  '  The  God  of  peace  sanctify 
you  wholly,'  he  adds,  '  Faithful  is  He  which  calleth 
you,  who  also  will  do  it '  (1  Thess.  v.  24).  The 
calling  itself  is  spoken  of  as  '  a  holy  calling.'  The 
eternal  purpose  of  which  the  calling  is  the  outcome, 
is  continually  also  connected  with  holiness  as  its 
aim.  '  He  hath  chosen  us  in  Him,  that  we  should 
be  holy  and  without  blame'  (Eph.  L  4).  'Whom 
God  chose  from  the  beginning  unto  salvation  in 
sanctification*  (2  Thess.  ii.  12).  'Elect  according 
to  the  foreknowledge  of  the  Father,  through  sancti- 
ftcation  of  the  Spirit '  (1  Pet.  i.  2).  The  call  is  the 
unveiling  of  the  purpose  that  the  Father  from 
eternity  had  set  His  heart  upon :  that  we  should  be 

It  needs  no  proof  that  it  is  of  infinite  importance 
to  know  aright  what  God  has  called  us  to.  A 
misunderstanding  here  may  have  fatal  results. 
You  may  have  heard  that  God  calls  you  to  salva 
tion  or  to  happiness,  to  receive  pardon  or  to  obtain 
heaven,  and  never  noticed  that  all  these  were  sub 
ordinate.  It  was  to  '  salvation  in  sanctification,'  it 
was  to  Holiness  in  the  first  place,  as  the  element  in 
which  salvation  and  heaven  are  to  be  found.  The 
complaints  of  many  Christians  as  to  lack  of  joy  and 
strength,  as  to  failure  and  want  of  growth,  are 
simply  owing  to  this — the  place  God  gave  Holiness 
in  His  call  they  have  not  given  it  in  their  response. 
God  and  they  have  never  yet  come  to  an  agreement 
on  this. 

No  wonder  that  Paul,  in  the  chapter  in  which  he 


had  spoken  to  the  Ephesians  of  their  being  'chosen  to 
be  holy/  prays  for  the  spirit  of  wisdom  and  revela 
tion  in  the  knowledge  of  God  to  be  given  to  believers, 
that  they  might  know  '  the  hope  of  their  calling ' 
(i.  17,  18).  Let  all  of  us,  who  feel  that  we  have  too 
little  realized  that  we  are  called  to  Holiness,  pray 
this  prayer.  It  is  just  what  we  need.  Let  us  ask 
God  to  show  us  how,  as  He  who  hath  called  us  is 
Himself  holy,  so  we  are  to  be  holy  too  ;  our  calling 
is  a  holy  calling,  a  calling  before  and  above  every 
thing,  to  Holiness.  Let  us  ask  Him  to  show  us 
what  Holiness  is,  His  Holiness  first,  and  then  our 
Holiness ;  to  show  us  how  He  has  set  His  heart 
upon  it  as  the  one  thing  He  wants  to  see  in  us,  as 
being  His  own  image  and  likeness ;  to  show  us  too 
the  unutterable  blessedness  and  glory  of  sharing 
with  Christ  in  His  Holiness.  Oh !  that  God  by 
His  Spirit  would  teach  us  what  it  means  that  we 
are  called  to  be  holy  as  He  is  holy.  We  can  easily 
conceive  what  a  mighty  influence  it  would  exert. 

'Like  as  He  which  called  you  is  holy,  be  ye 
yourselves  also  holy/  How  this  call  of  God  shows 
us  the  true  motive  to  Holiness.  '  Be  ye  holy,  for  I 
am  holy/  It  is  as  if  God  said,  Holiness  is  my 
blessedness  and  my  glory :  without  this  you  can 
not,  in  the  very  nature  of  things,  see  me  or  enjoy 
me.  Holiness  is  my  blessedness  and  my  glory : 
there  is  nothing  higher  to  be  conceived;  I  invite 
you  to  share  with  me  in  it,  I  invite  you  to  likeness 
to  myself :  '  Be  ye  holy,  for  I  am  holy/  Is  it  not 
enough,  has  it  no  attraction,  does  it  not  move  and 


draw  you  mightily,  the  hope  of  being  with  me, 
partakers  of  my  Holiness  ?  I  have  nothing  better 
to  offer — I  offer  you  myself :  '  Be  holy,  for  I  am 
holy.'  Shall  we  not  cry  earnestly  to  God  to  show 
us  the  glory  of  His  Holiness,  that  our  souls  may 
be  made  willing  to  give  everything  in  response  to 
this  wondrous  call  ? 

As  we  listen  to  the  call,  it  shows  also  the  nature 
of  true  Holiness.  'Like  as  He  is  holy,  so  be  ye 
also  holy.'  To  be  holy  is  to  be  Godlike,  to  have 
a  disposition,  a  will,  a  character  like  God.  The 
thought  almost  looks  like  blasphemy,  until  we 
listen  again,  '  He  hath  chosen  us  in  Christ  to 
be  holy.'  In  Christ  the  Holiness  of  God  appeared 
in  a  human  life :  in  Christ's  example,  in  His  mind 
and  Spirit,  we  have  the  Holiness  of  the  Invisible 
One  translated  into  the  forms  of  human  life  and 
conduct.  To  be  Christlike  is  to  be  Godlike ;  to  be 
Christlike  is  to  be  holy  as  God  is  holy. 

The  call  equally  reveals  the  power  of  Holiness. 
'  There  is  none  holy  but  the  Lord ; '  there  is  no 
Holiness  but  what  He  has,  or  rather  what  He  is, 
and  gives.  Holiness  is  not  something  we  do  or 
attain:  it  is  the  communication  of  the  Divine  life, 
the  inbreathing  of  the  Divine  nature,  the  power  of  the 
Divine  Presence  resting  on  us.  And  our  power  to 
become  holy  is  to  be  found  in  the  call  of  God :  the 
Holy  One  calls  us  to  Himself,  that  He  may  make 
us  holy  in  possessing  Himself.  He  not  only  says 
1 1  am  holy,'  but  '  I  am  the  Lord,  who  make  holy.' 
It  is  because  the  call  to  Holiness  comes  from  the 


God  of  infinite  Power  and  Love  that  we  may  have 
the  confidence :  we  can  be  holy. 

The  call  no  less  reveals  the  standard  of  Holiness. 
'  Like  as  He  is  holy,  so  ye  also  yourselves/  or  (as  in 
margin,  R.V.),  '  Like  the  Holy  One,  which  calleth 
you,  be  ye  yourselves  also  holy.'  There  is  not  one 
standard  of  Holiness  for  God  and  another  for  man. 
The  nature  of  light  is  the  same,  whether  we  see  it 
in  the  sun  or  in  a  candle :  the  nature  of  Holiness 
remains  unchanged,  whether  it  be  God  or  man  in 
whom  it  dwells.  The  Lord  Jesus  could  say 
nothing  less  than,  '  Be  perfect,  even  as  your  Father 
in  heaven  is  perfect.'  When  God  calls  us  to  Holi 
ness,  He  calls  us  to  Himself  and  His  own  life  : 
the  more  carefully  we  listen  to  the  voice,  and  let  it 
sink  into  our  hearts,  the  more  will  all  human 
standards  fall  away,  and  only  the  words  be  heard, 
Holy,  as  I  am  holy. 

And  the  call  shows  us  the  path  to  Holiness. 
The  calling  of  God  is  one  of  mighty  efficacy,  an 
effectual  calling.  Oh  !  let  us  but  listen  to  it,  let 
us  but  listen  to  Him,  and  the  call  will  with  Divine 
power  work  what  it  offers.  He  calleth  the  things 
that  are  not  as  though  they  were  :  His  call  gives 
life  to  the  dead,  and  holiness  to  those  whom  He  has 
made  alive.  He  calls  us  to  listen  as  He  speaks  of 
His  Holiness,  and  of  our  holiness  like  His.  He  calls 
us  to  Himself,  to  study,  to  fear,  to  love,  to  claim  His 
Holiness.  He  calls  us  to  Christ,  in  whom  Divine 
Holiness  became  human  Holiness,  to  see  and  admire, 
to  desire  and  accept  what  is  all  for  us.  He  calls  us 


to  the  indwelling  and  the  teaching  of  the  Spirit  of 
Holiness,  to  yield  ourselves  that  He  may  bring 
home  to  us  and  breathe  within  us  what  is  ours  in 
Christ.  Christian!  listen  to  God  calling  thee  to 
Holiness.  Come  and  learn  what  His  Holiness  is, 
and  what  thine  is  and  must  be. 

Yes,  be  very  silent  and  listen.  When  God 
called  Abraham,  he  answered,  Here  am  I.  When 
God  called  Moses  from  the  bush,  he  answered,  Here 
am  I,  and  he  hid  his  face,  for  he  was  afraid  to  look 
upon  God.  God  is  calling  thee  to  Holiness,  to 
Himself  the  Holy  One,  that  He  may  make  thee 
holy.  Let  thy  whole  soul  answer,  Here  am  I, 
Lord  !  Speak,  Lord  !  Show  Thyself,  Lord  !  Here 
am  I.  As  you  listen,  the  voice  will  sound  ever 
deeper  and  ever  stiller :  Be  holy,  as  I  am  holy.  Be 
holy,  for  I  am  holy.  You  will  hear  a  voice  coming 
out  of  the  great  eternity,  from  the  council-chamber 
of  redemption,  and  as  you  catch  its  distant  whisper, 
it  will  be,  Be  holy,  I  am  holy.  You  will  hear  a 
voice  from  Paradise,  the  Creator  making  the  seventh 
day  holy  for  man  whom  He  had  created,  and  saying, 
Be  holy.  You  will  hear  the  voice  from  Sinai,  amid 
thunderings  and  lightnings,  and  still  it  is,  Be  holy, 
as  I  am  holy.  You  will  hear  a  voice  from  Calvary, 
and  there  above  all  it  is,  Be  holy,  for  I  am  holy. 

Child  of  God,  have  you  ever  realized  it,  our 
Father  is  calling  us  to  Himself,  to  be  holy  as 
He  is  holy  ?  Must  we  not  confess  that  happiness 
has  been  to  us  more  than  holiness,  salvation  than 
sanctification  ?  Oh !  it  is  not  too  late  to  redeem 


the  error.  Let  us  now  band  ourselves  together  to 
listen  to  the  voice  that  calls,  to  draw  nigh,  and  find 
out  and  know  what  Holiness  is,  or  rather,  find  out 
and  know  Himself  the  Holy  One.  And  if  the  first 
approach  to  Him  fill  us  with  shame  and  confusion, 
make  us  fear  and  shrink  back,  let  us  still  listen  to 
the  Voice  and  the  Call,  'Be  holy,  as  I  am  holy.' 
'  Faithful  is  He  which  calleth,  who  also  will  do  it.' 
All  our  fears  and  questions  will  be  met  by  the  Holy 
One  who  has  revealed  His  Holiness,  with  this  one 
purpose  in  view,  that  we  might  share  it  with  Him. 
As  we  yield  ourselves  in  deep  stillness  of  soul  to 
listen  to  the  Holy  Voice  that  calls  us,  it  will  waken 
within  us  new  desire  and  strong  faith,  and  the 
most  precious  of  all  promises  will  be  to  us  this 

word  of  Divine  command : 



0  Lord !  the  alone  Holy  One,  Thou  hast  called 
us  to  be  holy,  even  as  Thou  art  holy.  Lord !  how 
can  we,  unless  Thou  reveal  to  us  Thy  Holiness. 
Show  us,  we  pray  Thee,  how  Thou  art  holy,  how 
holy  Thou  art,  what  Thy  holiness  is,  that  we  may 
know  how  we  are  to  be  holy,  how  holy  we  are  to 
be.  And  when  the  sight  of  Thy  Holiness  only 
shows  us  the  more  how  unholy  we  are,  teach  us 
that  Thou  makest  partakers  of  Thy  own  Holiness 
those  who  come  to  Thee  for  it. 

0  God !  we  come  to  Thee,  the  Holy  One.  It  is 
in  knowing  and  finding  and  having  Thyself,  that 


the  soul  finds  Eoliness.  We  do  beseech  Thee,  as 
we  now  come  to  Thee,  establish  it  in  the  thoughts 
of  our  heart,  that  the  one  object  of  Thy  calling  us, 
and  of  our  coming  to  Thee,  is  Holiness.  Thou 
wouldst  have  us  like  Thyself,  partakers  of  Thy 
Holiness.  If  ever  our  heart  becomes  afraid,  as  if 
it  were  too  high,  or  rests  content  with  a  salvation 
less  than  Holiness,  Blessed  God !  let  us  hear  Thy 
voice  calling  again,  Be  holy,  I  am  holy.  Let  that 
call  be  our  motive  and  our  strength,  because  faithful 
is  He  that  calleth,  who  also  will  do  it.  Let  that 
call  mark  our  standard  and  our  path ;  oh !  let  our 
life  be  such  as  Thou  art  able  to  make  it. 

Holy  Father  !  I  bow  in  lowly  worship  and  silence 
before  Thee.  Let  now  Thine  own  voice  sound  in 
the  depths  of  my  heart  (Jailing  me,  Be  holy,  as  I 
am  "holy.  Amen. 

7.  Let  me  press  it  upon  every  reader  of  this  little  book,  that  if  it  is  to  help 
him  in  the  pursuit  of  Holiness,  he  must  begin  with  God  Himself.  You  must 
go  to  Him  who  calls  you.  It  is  only  In  the  personal  revelation  of  God  to 
you,  as  He  speaks,  I  am  holy,  that  the  command,  Be  ye  holy,  can  have  life  or 

2.  Remember,  as  a  believer,  you  have  already  accepted  God's  call,  even 
though  you  did  not  fully  understand  it.    Let  it  be  a  settled  matter,  that  what 
ever  you  see  to  be  the  meaning  of  the  call,  you  mill  at  once  accept  and  carry 
out.    If  God  calls  me  to  be  holy,  holy  I  will  be. 

3.  Tahe  fast  hold  of  the  word:  'The  God  of  peace  sanctify  you  wholly: 
faithful  is  He  which  calleth  you,  who  also  will  do  It.1    In  that  faith  listen 
to  God  calling  you. 

4.  Do  be  still  now,  and  listen  to  your  Father  calling  you.    Ash  for  and  count 
upon  the  Holy  Spirit,  the  Spirit  of  Holiness,  to  open  your  heart  to  under 
stand  this  holy  calling.    And  then  speak  out  the  answer  you  haue  to  give  to 
tlxi,  call. 



's  $robtston  for 

1  To  those  that  are  made  holy  in  Christ  Jesus,  called  to  be 
holy.'— I  COR.  i.  2. 

'  To  all  the  holy  ones  in  Christ  Jesus  which  are  at  Philippi. 
Salute  every  holy  one  in  Christ  Jesus.' l — PHIL.  i.  1,  iv.  21. 

HOLY  !  IN  CHRIST  !     In  these  two  expressions 
we  have  perhaps  the  most  wonderful  words 
of  all  the  Bible. 

HOLY  !  the  word  of  unfathomable  meaning,  which 
the   Seraphs   utter  with  veiled  faces.     HOLY  !  the 

1  There  is  one  disadvantage  in  English  in  our  having  synonyms 
of  which  some  are  derived  from  Saxon  and  others  from  Latin. 
Ordinary  readers  are  apt  to  forget  that  in  our  translation  of  the 
Bible  we  may  use  two  different  words  for  what  in  the  original  is 
expressed  by  one  term.  This  is  the  case  with  the  words  holy, 
holiness,  keep  holy,  hallow,  saint,  sanctify,  and  sanctijlcation. 
When  God  or  Christ  is  called  the  Holy  One,  the  word  in  Hebrew 
and  Greek  is  exactly  the  same  that  is  used  when  the  believer  is 
called  a  saint :  he  too  is  a  holy  one.  So  the  three  words  hallow, 
keep  holy,  sanctify,  all  represent  but  one  term  in  the  original,  of 
which  the  real  meaning  is  to  make  holy,  as  it  is  in  Dutch, 
heitiging  (holying),  and  heiligmaking  (holy-making). 


word  in  which  all  God's  perfections  centre,  and  of 
which  His  glory  is  but  the  streaming  forth.  HOLY  ! 
the  word  which  reveals  the  purpose  with  which 
God  from  eternity  thought  of  man,  and  tells  what 
man's  highest  glory  in  the  coming  eternity  is  to  be ; 
to  be  partaker  of  His  Holiness ! 

IN  CHRIST  !  the  word  in  which  all  the  wisdom 
and  love  of  God  are  unveiled  !  The  Father  giving 
His  Son  to  be  one  with  us !  the  Son  dying  on  the 
cross  to  make  us  one  with  Himself !  the  Holy  Spirit 
of  the  Father  dwelling  in  us  to  establish  and  main 
tain  that  union !  IN  CHRIST  !  what  a  summary  of 
what  redemption  has  done,  and  of  the  inconceivably 
blessed  life  in  which  the  child  of  God  is  permitted 
to  dwell.  IN  CHRIST  !  the  one  lesson  we  have  to 
study  on  earth.  God's  one  answer  to  all  our  needs 
and  prayers.  IN  CHRIST  !  the  guarantee  and  the 
foretaste  of  eternal  glory. 

What  wealth  of  meaning  and  blessing  in  the  two 
words  combined  :  HOLY  IN  CHRIST  !  Here  is  God's 
provision  for  our  holiness,  God's  response  to  our  ques 
tion,  How  to  be  holy  ?  Often  and  often  as  we  hear 
the  call,  Be  ye  holy,  even  as  I  am  holy,  it  is  as  if  there 
is  and  ever  must  be  a  great  gulf  between  the  holiness 
of  God  and  man.  IN  CHRIST  !  is  the  bridge  that 
crosses  the  gulf ;  nay  rather,  His  fulness  has  filled  it 
up.  IN  CHRIST  !  God  and  man  meet ;  IN  CHRIST  ! 
the  Holiness  of  God  has  found  us,  and  made  us  its 
own ;  has  become  human,  and  can  indeed  become 
our  very  own.  To  the  anxious  cries  and  the  heart- 
yearnings  of  thousands  of  thirsty  souls  who  have 


believed  in  Jesus  and  yet  know  not  how  to  be  holy, 
here  is  God's  answer:  YE  ARE  HOLY  IN  CHRIST 
JESUS.  Would  they  but  hearken,  and  believe; 
would  they  but  take  these  Divine  words,  and  say 
them  over,  if  need  be,  a  thousand  times,  how  God's 
light  would  shine,  and  fill  their  hearts  with  joy  and 
love  as  they  echo  them  back  :  Yes,  now  I  see  it. 
Holy  in  Christ !  Made  holy  in  Christ  Jesus  ! 

As  we  set  ourselves  to  study  these  wondrous 
words,  let  us  remember  that  it  is  only  God  Himself 
who  can  reveal  to  us  what  Holiness  truly  is.  Let 
us  fear  our  own  thoughts,  and  crucify  our  own 
wisdom.  Let  us  give  up  ourselves  to  receive,  in 
the  power  of  the  life  of  God  Himself,  working 
in  us  by  the  Holy  Spirit,  that  which  is  deeper  and 
truer  than  human  thought,  Christ  Himself  as  our 
Holiness.  In  this  dependence  upon  the  teaching  of 
the  Spirit  of  Holiness,  let  us  seek  simply  to  accept 
what  Holy  Scripture  sets  before  us  ;  as  the  revela 
tion  of  the  Holy  One  of  old  was  a  very  slow  and 
gradual  one,  so  let  us  be  content  patiently  to  follow 
step  by  step  the  path  of  the  shining  light  through 
the  Word  ;  it  will  shine  more  and  more  unto  the 
perfect  day. 

We  shall  first  have  to  study  the  word  Holy  in 
the  Old  Testament.  In  Israel  as  the  holy  people, 
the  type  of  us  who  now  are  holy  in  Christ,  we  shall 
see  with  what  fulness  of  symbol  God  sought  to 
work  into  the  very  constitution  of  the  people  some 
apprehension  of  what  He  would  have  them  be. 
In  the  law  we  shall  see  how  HOLY  is  the  great  key- 


word  of  the  redemption  which  it  was  meant  to 
serve  and  prepare  for.  In  the  prophets  we  shall 
hear  how  the  Holiness  of  God  is  revealed  as  the 
source  whence  the  coming  redemption  should  spring : 
it  is  not  so  much  Holiness  as  the  Holy  One  they 
speak  of,  who  would,  in  redeeming  love  and  saving 
righteousness,  make  Himself  known  as  the  God  of 
His  people. 

And  when  the  meaning  of  the  word  has  been 
somewhat  opened  up,  and  the  deep  need  of  the 
blessing  made  manifest  in  the  Old  Testament,  we 
shall  come  to  the  New  to  find  how  that  need  was 
fulfilled.  In  Christ,  the  Holy  One  of  God,  Divine 
Holiness  will  be  found  in  human  life  and  human 
nature  ;  a  truly  human  will  being  made  perfect  and 
growing  up  through  obedience  into  complete  union 
with  all  the  Holy  Will  of  God.  In  the  sacrifice  of 
Himself  on  the  cross,  that  holy  nature  gave  itself 
up  to  the  death,  that,  like  the  seed-corn,  it  might 
through  death  live  again  and  reproduce  itself  in  us. 
n  the  gift  from  the  throne  of  the  Spirit  of  God's 
Holiness,  representing  and  revealing  and  commu 
nicating  the  unseen  Christ,  the  holy  life  of  Christ 
descends  and  takes  possession  of  His  people,  and 
they  become  one  with  Him.  As  the  Old  Testament 
had  no  higher  word  than  that  HOLY,  the  New  has 
none  deeper  than  this,  IN  CHKIST.  The  being  in 
Him,  the  abiding  in  Him,  the  being  rooted  in  Him, 
the  growing  up  in  Him  and  into  Him  in  all  things, 
are  the  Divine  expressions  in  which  the  wonderful 
and  complete  oneness  between  us  and  our  Saviour 


are  brought  as  near  us  as  human  language 
can  do. 

And  when  Old  and  New  Testament  have  each 
given  their  message,  the  one  in  teaching  us  what 
Holy,  the  other  what  in  Christ  means,  we  have  in 
the  word  of  God,  that  unites  the  two,  the  most 
complete  summary  of  the  Great  Eedemption  that 
God's  love  has  provided.  The  everlasting  certainty, 
the  wonderful  sufficiency,  the  infinite  efficacy  of  the 
Holiness  that  God  has  prepared  for  us  in  His  Son, 
are  all  revealed  in  this  blessed,  HOLY  IN  CHRIST. 

'  The  Holy  Ones  in  Christ  Jesus  ! '  Such  is  the 
name,  beloved  fellow-believers,  which  we  bear  in 
Holy  Scripture,  in  the  language  of  the  Holy  Spirit. 
It  is  no  mere  statement  of  doctrine,  that  we  are 
holy  in  Christ :  it  is  no  deep  theological  discussion 
to  which  we  are  invited ;  but  out  of  the  depths 
of  God's  loving  heart,  there  comes  a  voice  thus 
addressing  His  beloved  children.  It  is  the  name 
by  which  the  Father  calls  His  children.  That 
name  tells  us  of  God's  provision  for  our  being  holy. 
It  is  the  revelation  of  what  God  has  given  us,  and 
what  we  already  are  ;  of  what  God  waits  to  work 
in  us,  and  what  can  be  ours  in  personal  practical 
possession.  That  name,  gratefully  accepted,  joyfully 
confessed,  trustfully  pleaded,  will  be  the  pledge  and 
the  power  of  our  attainment  of  the  Holiness  to 
which  we  have  been  called. 

And  so  we  shall  find  that  as  we  go  along,  all  our 
study  and  all  God's  teaching  will  be  comprised  in 
three  great  lessons.  The  first  a  revelation,  '  I  am 


holy;'  the  second  a  command,  ' Be,  ye,  holy;'  the 
third  a  gift,  the  link  between  the  two,  '  Ye  are  holy 
in  Christ.' 

First  comes  the  revelation,  '  I  am  holy.'  Our 
study  must  be  on  bended  knee,  in  the  spirit  of 
worship  and  deep  humility.  God  must  reveal 
Himself  to  us,  if  we  are  to  know  what  Holy  is. 
The  deep  unholiness  of  our  nature  and  all  that  is 
of  nature  must  be  shown  us ;  with  Moses  and 
Isaiah,  when  the  Holy  One  revealed  Himself  to 
them,  we  must  fear  and  tremble,  and  confess  how 
utterly  unfit  we  are  for  the  revelation  or  the  fellow 
ship,  without  the  cleansing  of  fire.  In  the  con 
sciousness  of  the  utter  impotence  of  our  own 
wisdom  or  understanding  to  know  God,  our  souls 
must  in  contrition,  brokenness  from  ourselves  and 
our  power  or  efforts,  yield  to  God's  Spirit,  the  Spirit 
of  Holiness,  to  reveal  God  as  the  Holy  One.  And 
as  we  begin  to  know  Him  in  His  infinite  righteous 
ness,  in  His  fiery  burning  zeal  against  all  that  is 
sin,  and  His  infinite  self-sacrificing  love  to  free  the 
sinner  from  his  sin,  and  to  bring  him  to  His  own 
perfection,  we  shall  learn  to  wonder  at  and  worship 
this  glorious  God,  to  feel  and  deplore  our  terrible 
unlikeness  to  Him,  to  long  and  cry  for  some  share 
in  the  Divine  beauty  and  blessedness  of  this 

And  then  will  come  with  new  meaning  the 
command,  '  Be  holy,  as  I  am  holy.'  Oh,  my 
brethren  !  ye  who  profess  to  obey  the  commands 
of  your  God,  do  give  this  all-surpassing  and  all- 


including  command  that  first  place  in  your  heart 
and  life  which  it  claims.  Do  be  holy  with  the 
likeness  of  God's  Holiness.  Do  be  holy  as  He  is 
holy.  And  if  you  find  that  the  more  you  meditate 
and  study,  the  less  you  can  grasp  this  infinite 
holiness  ;  that  the  more  you  at  moments  grasp  of 
it,  the  more  you  despair  of  a  holiness  so  Divine ; 
remember  that  such  breaking  down  and  such 
despair  is  just  what  the  command  was  meant  to 
work.  Learn  to  cease  from  your  own  wisdom  as 
well  as  your  own  goodness  ;  draw  near  in  poverty 
of  spirit  to  let  the  Holy  One  show  you  how  utterly 
above  human  knowledge  or  human  power  is  the 
holiness  He  demands  ;  to  the  soul  that  ceases  from 
self,  and  has  no  confidence  in  the  flesh,  He  will 
show  and  give  the  holiness  He  calls  us  to. 

It  is  to  such  that  the  great  gift  of  Holiness  in 
Christ  becomes  intelligible  and  acceptable.  Christ 
brings  the  Holiness  of  God  nigh  by  showing  it  in 
human  conduct  and  intercourse.  He  brings  it  nigh 
by  removing  the  barrier  between  it  and  us,  between 
God  and  us.  He  brings  it  nigh,  because  He  makes 
us  one  with  Himself.  '  Holy  in  Christ : '  our  holi 
ness  is  a  Divine  bestowment,  held  for  us,  communi 
cated  to  us,  working  mightily  in  us  because  we  are 
in  Him.  '  In  Christ ! '  oh,  that  wonderful  in  !  our 
very  life  rooted  in  the  life  of  Christ.  That  holy 
Son  and  Servant  of  the  Father,  beautiful  in  His  life 
of  love  and  obedience  on  earth,  sanctifying  Himself 
for  us — that  life  of  Christ,  the  ground  in  which  I 
am  planted  and  rooted,  the  soil  from  which  I  draw 


as  my  nourishment  its  every  quality  and  its  very 
nature.  How  that  word  sheds  its  light  both  on  the 
revelation,  '  I  am  holy/  and  on  the  command,  '  Be 
ye  holy,  as  I  am,'  and  binds  them  in  one !  ID 
Christ  I  see  what  God's  Holiness  is,  and  what  my 
holiness  is.  In  Him  both  are  one,  and  both  are 
mine.  In  Him  I  am  holy  ;  abiding  and  growing  up 
in  Him,  I  can  be  holy  in  all  manner  of  living,  as  God 
is  holy. 


0  Most  Holy  God  !  we  do  beseech  Thee,  reveal 
Thou  to  Thy  children  what  it  meaneth  that  Thou 
hast  not  only  called  them  to  holiness,  but  even 
called  them  by  this  name,  '  the  holy  ones  in  Christ 
Jesus.'  Oh  that  every  child  of  Thine  might  know 
that  He  bears  this  name,  might  know  what  it 
means,  and  what  power  there  is  in  it  to  make  Him 
what  it  calls  him.  Holy  Lord  God !  oh  that  the 
time  of  Thy  visitation  might  speedily  come,  and 
each  child  of  Thine  on  earth  be  known  as  a  holy 
one ! 

To  this  end  we  pray  Thee  to  reveal  to  Thy  saints 
what  Thy  Holiness  is.  Teach  us  to  worship  and  to 
wait  until  Thou  hast  spoken  unto  our  souls  with 
Divine  Power  Thy  word,  '  I  am  holy.'  Oh  that  it 
may  search  out  and  convict  us  of  our  unholiness  ! 

And  reveal  to  us,  we  pray  Thee,  that  as  holy  as 
Thou  art,  even  a  consuming  fire,  so  holy  is  Thy 
command  in  its  determined  and  uncompromising  pur- 


pose  to  have  us  holy.  0  God  !  let  Thy  voice  sound 
through  the  depth  of  our  being,  with  a  power  from 
which  there  is  no  escape  :  Be  holy,  be  holy. 

And  let  us  thus,  between  Thine  infinite  Holiness 
on  the  one  hand  and  our  unholiness  on  the  other, 
be  driven  and  be  drawn  to  accept  of  Christ  as  our 
sanctification,  to  abide  in  Him  as  our  life  and  our 
power  to  be  what  Thou  wouldst  have  us — '  Holy  in 
Christ  Jesus.' 

O  Father  !  let  Thy  Spirit  make  this  precious 
word  life  and  truth  within  us.  Amen. 

7.  You  are  entering  anew  on  the  study  of  a  Divine  mystery.     '  Trust  not  ta 
your  own  understanding  ; '  wait  for  the  teaching  of  the  Spirit  of  truth. 

2.  In  Christ.    A  commentator  says,   '  The  phrase  denotes  two  moral  facts 
—first,  the  act  of  faith  whereby  a  man  lays  hold  of  Christ;  second,  the 
community  of  life  with  Him  contracted  by  means  of  this  faith.'    There  is  still 
another  fact,  the  greatest  of  all :  that  it  is  by  an  act  of  Divine  power  that  I 
am  in  Christ  and  am  kept  in  Him.    It  is  this  I  want  to  realize  :  the  Dlvineness 
of  my  position  in  Jesus. 

3.  Grasp  the  two  sides  of  the  truth.    You  are  holy  in  Christ  with  a  Divine 
holiness.    In  the  faith  of  that,  you  are  to  be  holy,  to  become  holy  with  a 
human  holiness,  the  Diuine  Holiness  manifest  in  all  the  conduct  of  a  human 

4.  This  Christ  is  a  Living  Person,  a  Loving  Saviour  :  how  He  will  delight  to 
get  complete  possession,  and  do  all  the  work  in  you  I    Keep  hold  of  this  all 
along  as  we  go  on  :  you  have  a  claim  on  Christ,  on  His  Love  and  Power,  to 
make  you  holy.    As  His  redeemed  one,  you  are  at  this  moment,  whatever  and 
wherever  you  be,  In  Him.     His  Holy  Presence  and  Love  are  around  you.     You 
are  in  Him,  in  the  enclosure  of  that  tender  love,  which  ever  encircles  you  with 
His  Holy  Presence.     In  that  Presence,  accepted  and  realized,  Is  your 



Holiness  anfc  Creation. 

•  And  God  blessed  the  Sabbath  day,  and  sanctified  it,  because 
that  in  it  He  had  rested  from  all  the  work  which  God  created 
and  made.' — GEN.  ii.  3. 

IN  Genesis  we  have  the  Book  of  Beginnings.  To 
its  first  three  chapters  we  are  specially  in 
debted  for  a  Divine  light  shining  on  the  many 
questions  to  which  human  wisdom  never  could  find 
an  answer.  In  our  search  after  Holiness,  we  are 
led  thither  too.  In  the  whole  book  of  Genesis  the 
word  Holy  occurs  but  once.  But  that  once  in 
such  a  connection  as  to  open  to  us  the  secret 
spring  whence  flows  all  that  the  Bible  has  to  teach 
or  to  give  us  of  this  heavenly  blessing.  The  full 
meaning  of  the  precious  word  we  want  to  master, 
of  the  priceless  blessing  we  want  to  get  possession 
of,  '  Sanctified  in  Christ,'  takes  its  rise  in  what  is 
here  written  of  that  wondrous  act  of  God,  by  which 
He  closed  His  creation  work,  and  revealed  how 
wonderfully  it  would  be  continued  and  perfected. 
When  God  blessed  the  seventh  day,  and  sanctified 


it,  He  lifted  it  above  the  other  days,  and  set  it 
apart  to  a  work  and  a  revelation  of  Himself, 
excelling  in  glory  all  that  had  preceded.  In  this 
simple  expression,  Scripture  reveals  to  us  the 
character  of  God  as  the  Holy  One,  who  makes  holy ; 
the  way  in  which  He  makes  holy,  by  entering  in 
and  resting ;  and  the  power  of  Messing  with  which 
God's  making  holy  is  ever  accompanied.  These 
three  lessons  we  shall  find  it  of  the  deepest  im 
portance  to  study  well,  as  containing  the  root- 
principles  of  all  the  Scripture  will  have  to  teach 
us  in  our  pursuit  of  Holiness. 

1.  God  sanctified  the  Sabbath  day.  Of  the 
previous  six  days  the  keyword  was,  from  the  first 
calling  into  existence  of  the  heaven  and  the  earth, 
down  to  the  making  of  man :  God  created.  All  at 
once  a  new  word  and  a  new  work  of  God,  is  intro 
duced  :  God  sanctified.  Something  higher  than 
creation,  that  for  which  creation  is  to  exist,  is  now 
to  be  revealed ;  God  Almighty  is  now  to  be  known 
as  God  Most  Holy.  And  just  as  the  work  of 
creation  shows  His  Power,  without  that  Power 
being  mentioned,  so  His  making  holy  the  seventh 
day  reveals  His  character  as  the  Holy  One.  As 
Omnipotence  is  the  chief  of  His  natural,  so  Holiness 
is  the  first  of  His  moral  attributes.  And  just  as 
He  alone  is  Creator,  so  He  alone  is  Sanctifier ;  to 
make  holy  is  His  work  as  truly  and  exclusively  as 
to  create.  Blessed  is  the  child  of  God  who  truly 
and  fully  believes  this  ! 

God  sanctified  the  Sabbath  day.     The  word  can 


teach  us  what  the  nature  is  of  the  work  God  does 
when  He  makes  holy.  Sanctification  in  Paradise 
cannot  be  essentially  different  from  Sanctification 
in  Redemption.  God  had  pronounced  all  His  works, 
and  man  the  chief  of  them,  very  good.  And  yet 
they  were  not  holy.  The  six  days'  work  had  nought 
of  defilement  or  sin,  and  yet  it  was  not  holy.  The 
seventh  day  needed  to  be  specially  made  holy,  for 
the  great  work  of  making  holy  man,  who  was 
already  very  good.  In  Exodus,  God  says  distinctly 
that  He  sanctified  the  Sabbath  day,  with  a  view  to 
man's  Sanctification.  '  That  ye  may  know  that  I 
am  the  Lord  that  doth  sanctify  you'  Goodness, 
innocence,  purity,  freedom  from  sin,  is  not  Holiness. 
Goodness  is  the  work  of  omnipotence,  an  attribute 
of  nature,  as  God  creates  it :  holiness  is  something 
infinitely  higher.  We  speak  of  the  holiness  of  God 
as  His  infinite  moral  perfection ;  man's  moral 
perfection  could  only  come  in  the  use  of  his  will, 
consenting  freely  to  and  abiding  in  the  will  of  God. 
Thus  alone  could  he  become  holy.  The  seventh  day 
was  made  holy  by  God  as  a  pledge  that  He  would 
make  man  holy.  In  the  ages  that  preceded  the 
seventh  day,  the  Creation  period,  God's  Power, 
Wisdom,  and  Goodness  had  been  displayed.  The 
age  to  come,  in  the  seventh  day  period,  is  to  be  the 
dispensation  of  holiness  :  God  made  holy  the  seventh 

2.  God  sanctified  the  Sabbath  day,  because  in  it 
He  rested  from  all  His  work.  This  rest  was  some 
thing  real.  In  Creation,  God  had,  as  it  were,  gone 


out  of  Himself  to  bring  forth  something  new :  in 
resting  He  now  returns  from  His  creating  work 
into  Himself,  to  •  rejoice  in  His  love  over  the  man 
He  has  created,  and  communicate  Himself  to  him. 
This  opens  up  to  us  the  way  in  which  God  makes 
holy.  The  connection  between  the  resting  and 
making  holy  was  no  arbitrary  one ;  the  making 
holy  was  no  after-thought ;  in  the  very  nature  of 
things  it  could  not  be  otherwise :  He  sanctified 
because  He  rested  in  it ;  He  sanctified  by  resting. 
As  He  regards  His  finished  work,  more  especially 
man,  rejoices  in  it,  and,  as  we  have  it  in  Exodus, 
'  is  refreshed,'  this  time  of  His  Divine  rest  is  the 
time  in  which  He  will  carry  on  unto  perfection 
what  He  has  begun,  and  make  man,  created  in  His 
image,  in  very  deed  partaker  of  His  highest  glory, 
His  Holiness. 

Where  God  rests  in  complacency  and  love,  He  makes 
fwly.  The  Presence  of  God  revealing  itself,  entering 
in,  and  taking  possession,  is  what  constitutes  true 
Holiness.  As  we  go  down  the  ages,  studying  the 
progressive  unfolding  of  what  Holiness  is,  this  truth 
will  continually  meet  us.  In  God's  indwelling  in 
heaven,  in  His  temple  on  earth,  in  His  beloved  Son, 
in  the  person  of  the  believer  through  the  Holy 
Spirit,  we  shall  everywhere  find  that  Holiness  is  not 
something  that  man  is  or  does,  but  that  it  always 
comes  where  God  comes.  In  the  deepest  meaning 
of  the  words :  where  God  enters  to  rest,  there  He 
sanctifies.  And  when  we  come  to  study  the  New 
Testament  revelation  of  the  way  in  which  we  are 


to  be  holy,  we  shall  find  in  this  one  of  our  earliest 
and  deepest  lessons.  It  is  as  we  enter  into  the 
rest  of  God  that  we  become  partakers  of  His 
Holiness.  '  We  which  have  believed  do  enter  into 
that  rest ; '  '  He  that  hath  entered  into  his  rest  hath 
himself  also  rested  from  his  works,  as  God  did  from 
His.'  It  is  as  the  soul  ceases  from  its  own  efforts, 
and  rests  in  Him  who  has  finished  all  for  us,  and  will 
finish  all  in  us,  as  the  soul  yields  itself  in  the  quiet 
confidence  of  true  faith  to  rest  in  God,  that  it  will 
know  what  true  Holiness  is.  Where  the  soul  enters 
into  the  Sabbath  stillness  of  perfect  trust,  God 
comes  to  keep  His  Sabbath  holy ;  and  the  soul 
where  He  rests  He  sanctifies.  Whether  we  speak 
of  His  own  day,  '  He  sanctified  it,'  or  His  own 
people  '  sanctified  in  Christ,'  the  secret  of  Holiness 
is  ever  the  same :  '  He  sanctified  because  he  rested.' 
3.  And  then  we  read,  '  He  blessed  and  sanctified 
it.'  As  used  in  the  first  chapter  and  throughout 
the  book  of  Genesis,  the  word  '  God  blessed '  is  one 
of  great  significance.  '  Be  fruitful  and  multiply ' 
was,  as  to  Adam,  so  later  to  Noah  and  Abraham, 
the  Divine  exposition  of  its  meaning.  The  blessing 
with  which  God  blessed  Adam  and  Noah  and 
Abraham  was  that  of  fruitfulness  and  increase,  the 
power  to  reproduce  and  multiply.  When  God 
blessed  the  seventh  day,  He  filled  it  so  with  the 
living  power  of  His  Holiness,  that  in  it  that  Holiness 
might  increase  and  reproduce  itself  in  those  who, 
like  Him,  seek  to  enter  into  its  rest  and  sanctify  it. 
The  seventh  day  is  that  in  which  we  are  still  living. 


Of  each  of  the  creation  days  it  is  written,  up  to  the  last, 
'There  was  evening,  and  there  was  morning,  the 
sixth  day.'  Of  the  seventh  the  record  has  not  yet 
been  made;  we  are  living  in  it  now,  God's  own 
day  of  rest  and  holiness  and  blessing.  Entering 
into  it  in  a  very  special  manner,  and  taking  possession 
of  it,  as  the  time  for  His  rejoicing  in  His  creature, 
and  manifesting  the  fulness  of  His  love  in  sancti 
fying  him,  He  has  made  the  dispensation  we 
now  live  in  one  of  Divine  and  mighty  blessing. 
And  He  has  at  the  same  time  taught  us  what  the 
blessing  is.  Holiness  is  blessedness.  Fellowship 
with  God  in  His  holy  rest  is  blessedness.  And  as 
all  God's  blessings  in  Christ  have  but  one  fountain, 
God's  Holiness,  so  they  all  have  but  one  aim,  making 
us  partakers  of  that  Holiness.  God  created,  and 
blessed  ;  with  the  creation  blessing.  God  sanctified, 
and  blessed ;  with  the  Sabbath  blessing  of  His  rest. 
The  Creation  blessing,  of  goodness  and  fruitfulness 
and  dominion,  is  to  be  crowned  by  the  Sabbath 
blessing  of  rest  in  God  and  holiness  in  fellowship 
with  Him. 

God's  finished  work  of  Creation  was  marred  by 
sin,  and  our  fellowship  with  Him  in  the  blessing  of 
His  holy  rest  cut  off.  The  finished  work  of  redemp 
tion  opened  for  us  a  truer  rest  and  a  surer  entrance 
into  the  Holiness  of  God.  As  He  rested  in  His 
holy  day,  so  He  now  rests  in  His  Holy  Son.  In 
Him  we  now  can  enter  fully  into  the  rest  of  God. 
'Made  holy  in  Christ,'  let  us  rest  in  Him.  Let  us 
rest,  because  we  see  that  as  wonderfully  as  God  by 



His  mighty,  power  finished  His  work  of  Creation, 
will  He  complete  and  perfect  His  work  of  sanctifi- 
cation.  Let  us  yield  ourselves  to  God  in  Christ,  to 
rest  where  He  rested,  to  be  made  holy  with  His 
own  holiness,  and  to  be  blessed  with  God's  own 
blessing.  God  the  Sanctifier  is  the  name  now 
inscribed  upon  the  throne  of  God  the  Creator.  At 
the  threshold  of  the  history  of  the  human  race  there 
shines  this  word  of  infinite  promise  and  hope: 
'  God  blessed  and  sanctified  the  seventh  day  because 
in  it  He  rested/ 


Blessed  Lord  God !  I  bow  before  Thee  in  lowly 
worship.  I  adore  Thee  as  God  the  Creator,  and 
God  the  Sanctifier.  Thou  hast  revealed  Thyself 
as  God  Almighty  and  God  Most  Holy.  I  beseech 
Thee,  teach  me  to  know  and  to  trust  Thee  as  such. 

I  humbly  ask  Thee  for  grace  to  learn  and  hold 
fast  the  deep  spiritual  truths  Thou  hast  revealed  in 
making  holy  the  Sabbath  day.  Thy  purpose  in 
man's  creation  is  to  show  forth  Thy  Holiness,  and 
make  him  partaker  of  it.  Oh,  teach  me  to  believe 
in  Thee  as  God  my  Creator  and  Sanctifier,  to  believe 
with  my  whole  heart  that  the  same  Almighty  power 
which  gave  the  sixth  -  day  blessing  of  creation, 
secures  to  us  the  seventh-day  blessing  of  sanctifica- 
tion.  Thy  will  is  our  sanctification. 

And  teach  me,  Lord,  to  understand  better  how 
this  blessing  comes.  It  is  where  Thou  enterest  to 



rest,  to  refresh  and  reveal  Thyself,  that  Thou 
makest  holy.  0  my  God !  may  my  heart  be  Thy 
resting-place.  I  would,  in  the  stillness  and  con 
fidence  of  a  restful  faith,  rest  in  Thee,  believing  that 
Thou  doest  all  in  me.  Let  such  fellowship  with 
Thee,  and  Thy  love,  and  Thy  will  be  to  me  the 
secret  of  a  life  of  holiness.  I  ask  it  in  the  name  of 
our  Lord  Jesus,  in  whom  Thou  hast  sanctified  us. 

1.  God  the  Creator  la  God  the  Sanctifier.    The  Omnipotence  that  did  the  first 
work  does  the  second  too.    I  can  trust  6od  Almighty  to  make  me  holy.    God  it 
holy :  if  God  is  everything  to  me,  His  presence  will  be  my  holiness. 

2.  Rest  is  ceasing  from  worh,  not  to  work  no  more,  but  to  begin  a  new  work. 
God  rests  and  begins  at  once  to  make  holy  that  in  which  He  rests.    He 
created  by  the  word  of  His  power ;  He  rests  in  His  love.    Creation  was  the 
building  of  the  temple;  sanctif cation  is  the  entering  In  and  taking  pos 
session.    Oh,  that  wonderful  entering  into  human  nature  ! 

3.  God  rests  only  in  what  is  restful,  wholly  at  His  disposal.    It  is  in  the 
restfulness  of  faith  that  we  must  look  to  God  the  Sanctifier  ;  He  will  come  in 
and  keep  His  holy  Sabbath  in  the  restful  soul.     We  rest  in  God's  rest ;  God 
rests  in  our  rest. 

4.  The  God  that  rests  in  man  whom  He  made,  and  in  resting  sanctifies,  and 
in  sanctifying  blesses :  this  is  our  God  ;  praise  and  worship  Him.    And  trust 
Him  to  do  His  work. 

8.  Rest  I  what  a  simple  word.  The  Rest  of  God  I  what  an  inconceivable 
fulness  of  Life  and  Loue  in  that  word.  Let  us  meditate  on  it  and  worship 
before  Him,  until  it  ouershadow  us  and  we  enter  into  It— the  Rest  of  God. 
Rest  belongeth  unto  God  :  He  alone  can  give  it,  by  making  us  share  His  own. 



Holiness  an&  i&ebelatton* 

'  And  when  the  Lord  saw  that  Moses  tnrned  aside  to  see,  He 
called  unto  him  out  of  the  midst  of  the  hush,  and  said,  Moses, 
Moses.  And  he  said,  Here  am  I.  And  He  said,  Draw  not  nigh 
hither;  put  off  thy  shoes  from  thy  feet,  for  the  place  where 
thou  standest  is  holy  ground.  And  Moses  hid  his  face,  for  He 
was  afraid  to  look  upon  God.' — Ex.  iii.  4-6. 

AND  why  was  it  holy  ground  ?  Because  God 
had  come  there  and  occupied  it.  Where 
God  is,  there  is  holiness ;  it  is  the  presence  of  God 
makes  holy.  This  is  the  truth  we  met  with  in 
Paradise  when  man  was  just  created ;  here,  where 
Scripture  uses  the  word  Holy  for  the  second  time,  it 
is  repeated  and  enforced.  A  careful  study  of  the 
word  in  the  light  of  the  burning  bush  will  further 
open  its  deep  significance.  Let  us  see  what  the 
sacred  history,  what  the  revelation  of  God,  and 
what  Moses  teaches  us  of  this  holy  ground. 

1.  Note  the  place  this  first  direct  revelation  of 
God  to  man  as  the  Holy  One  takes  in  sacred 
history.  In  Paradise  we  found  the  word  Holy 
used  of  the  seventh  day.  Since  that  time  twenty- 


five  centuries  have  elapsed.  We  found  in  God's 
sanctifying  the  day  of  rest  a  promise  of  a  new 
dispensation  —  the  revelation  of  the  Almighty 
Creator  to  be  followed  by  that  of  the  Holy  One 
making  holy.  And  yet  throughout  the  book  of 
Genesis  the  word  never  occurs  again;  it  is  as  if 
God's  Holiness  is  in  abeyance ;  only  in  Exodus,  with 
the  calling  of  Moses,  does  it  make  its  appearance 
again.  This  is  a  fact  of  deep  import.  Just  as  a 
parent  or  teacher  seeks,  in  early  childhood,  to  impress 
one  lesson  at  a  time,  so  God  deals  in  the  education 
of  the  human  race.  After  having  in  the  flood 
exhibited  His  righteous  judgment  against  sin,  He 
calls  Abraham  to  be  the  father  of  a  chosen  people. 
And  as  the  foundation  of  all  His  dealings  with  that 
people,  He  teaches  him  and  his  seed  first  of  all  the 
lesson  of  childlike  trust  —  trust  in  Him  as  the 
Almighty,  with  whom  nothing  is  too  wonderful,  and 
trust  in  Him  as  the  Faithful  One,  whose  oath  could 
not  be  broken.  With  the  growth  of  Israel  to  a 
people  we  see  the  revelation  advancing  to  a  new 
stage.  The  simplicity  of  childhood  gives  way  to 
the  waywardness  of  youth,  and  God  must  now 
interfere  with  the  discipline  and  restriction  of  law. 
Having  gained  a  right  to  a  place  in  their  confidence 
as  the  God  of  their  fathers,  He  prepares  them  for  a 
further  revelation.  Of  the  God  of  Abraham  the 
chief  attribute  was  that  He  was  the  Almighty  One ; 
of  the  God  of  Israel,  Jehovah,  that  He  is  the  Holy  One. 
And  what  is  to  be  the  special  mark  of  the  new 
period  that  is  now  about  to  be  inaugurated,  and 


which  is  introduced  by  the  word  holy  ?  God  tells 
Moses  that  He  is  now  about  to  reveal  Himself  in  a 
new  character.  He  had  been  known  to  Abraham 
as  God  Almighty,  the  God  of  Promise  (Ex.  vi.  3). 
He  would  now  manifest  Himself  as  Jehovah,  the 
God  of  Fulfilment,  especially  in  the  redemption 
and  deliverance  of  His  people  from  the  oppression 
He  had  foretold  to  Abraham.  God  Almighty  is 
the  God  of  Creation  :  Abraham  believed  in  God, 
'  who  quickeneth  the  dead,  and  calleth  the  things 
that  are  not  as  though  they  were.'  Jehovah  is 
the  God  of  Eedemption  and  of  Holiness.  With 
Abraham  there  was  not  a  word  of  sin  or  guilt,  and 
therefore  not  of  redemption  or  holiness.  To  Israel 
the  law  is  to  be  given,  to  convince  of  sin  and  pre 
pare  the  way  for  holiness ;  it  is  Jehovah,  the  Holy 
One  of  Israel,  the  Kedeemer,  who  now  appears. 
And  it  is  the  presence  of  this  Holy  One  that 
makes  the  holy  ground. 

2.  And  how  does  this  Presence  reveal  itself  ?  In 
the  burning  bush  God  makes  Himself  known  as 
dwelling  in  the  midst  of  the  fire.  Elsewhere  in 
Holy  Scripture  the  connection  between  fire  and  the 
Holiness  of  God  is  clearly  expressed  :  '  The  light 
of  Israel  shall  be  for  a  fire,  and  the  Holy  One  for  a 
flame.'  The  nature  of  fire  may  be  either  beneficent 
or  destructiva  The  sun,  the  great  central  fire,  may 
give  life  and  fruitfulness,  or  may  scorch  to  death. 
All  depends  upon  occupying  the  right  position, 
upon  the  relation  in  which  we  stand  to  it.  And 
so  wherever  God  the  Holy  One  reveals  Him- 


self,  we  shall  find  the  two  sides  together :  God's 
Holiness  as  judgment  against  sin,  destroying  the 
sinner  who  remains  in  it,  and  as  Mercy  freeing  His 
people  from  it.  Judgment  and  Mercy  ever  go 
together.  Of  the  elements  of  nature  there  is  none 
of  such  spiritual  and  mighty  energy  as  Fire  :  what 
it  consumes  it  takes  and  changes  into  its  own 
spiritual  nature,  rejecting  as  smoke  and  ashes  what 
cannot  be  assimilated.  And  so  the  Holiness  of 
God  is  that  infinite  Perfection  by  which  He  keeps 
Himself  free  from  all  that  is  not  Divine,  and  yet 
has  fellowship  with  the  creature,  and  takes  it  up 
into  union  with  Himself,  destroying  and  casting  out 
all  that  will  not  yield  itself  to  Him. 

It  is  thus  as  One  who  dwells  in  the  fire,  who  is 
a  fire,  that  God  reveals  Himself  at  the  opening  of 
this  new  redemption  period.  With  Abraham  and 
the  patriarchs,  as  we  have  said,  there  had  been  little 
teaching  about  sin  or  redemption  ;  the  nearness  and 
friendship  of  God  had  been  revealed.  Now  the  law 
will  be  given,  sin  will  be  made  manifest,  the  dis 
tance  from  God  will  be  felt,  that  man,  in  learning  to 
know  himself  and  his  sinfulness,  may  learn  to  know 
and  long  for  God  to  make  him  holy.  In  all  God's 
revelation  of  Himself  we  shall  find  the  combination 
of  the  two  elements,  the  one  repelling,  the  other 
attracting.  In  His  house  He  will  dwell  in  the 
midst  of  Israel,  and  yet  it  will  be  in  the  awful  un 
approachable  solitude  and  darkness  of  the  holiest 
of  all  within  the  veil.  He  will  come  near  to  them, 
and  yet  keep  them  at  a  distance.  As  we  study  the 


Holiness  of  God,  we  shall  see  in  increasing  clearness 
how,  like  fire,  it  repels  and  attracts,  how  it  combines 
into  one  His  infinite  distance  and  His  infinite  nearness. 

3.  But  the  distance  will  be  that  which  comes  out 
first  and  most  strongly.  This  we  see  in  Moses  :  he  hid 
his  face,  for  He  feared  to  look  upon  God.  The  first 
impression  which  God's  Holiness  produces  is  that  of 
fear  and  awe.  Until  man,  both  as  a  creature  and  a 
sinner,  learns  how  high  God  is  above  him,  how 
different  and  distant  he  is  from  God,  the  Holiness 
of  God  will  have  little  real  value  or  attraction. 
Moses  hiding  his  face  shows  us  the  effect  of  the 
drawing  nigh  of  the  Holy  One,  and  the  path  to  His 
further  revelation. 

How  distinctly  this  comes  out  in  God's  own 
words  :  '  Draw  not  nigh  hither  ;  put  off  thy  shoes 
from  off  thy  feet.'  Yes,  God  had  drawn  nigh,  but 
Moses  may  not.  God  comes  near  :  man  must  stand 
back.  In  the  same  breath  God  says,  Draw  nigh, 
and,  Draw  not  nigh.  There  can  be  no  knowledge 
of  God  or  nearness  to  Him,  where  we  have  not  first 
heard  His,  Draw  not  nigh.  The  sense  of  sin,  of 
unfitness  for  God's  presence,  is  the  groundwork  of 
true  knowledge  or  worship  of  Him  as  the  Holy  One. 
'  Put  off  thy  shoes  from  off  thy  feet.'  The  shoes 
are  the  means  of  intercourse  with  the  world,  the 
aids  through  which  the  flesh  or  nature  does  its  will, 
moves  about  and  does  its  work.  In  standing  upon 
holy  ground,  all  this  must  be  put  away.  It  is  with 
naked  feet,  naked  and  stript  of  every  covering,  that 
man  must  bow  before  a  holy  God.  Our  utter  un- 


fitness  to  draw  nigh  or  have  any  dealings  with  the 
Holy  One,  is  the  very  first  lesson  we  have  to  learn, 
if  ever  we  are  to  participate  in  His  Holiness.  That 
Put  off!  must  exercise  its  condemning  power  through 
our  whole  being,  until  we  come  to  realize  the  full 
extent  of  its  meaning  in  the  great,  '  Put  off  the  old 
man  ;  put  on  the  Lord  Jesus,'  and  what  '  the  putting 
off  of  the  body  of  the  flesh,  in  the  circumcision  of 
Christ,'  is.  Yes,  all  that  is  of  nature  and  the  flesh,  all 
that  is  of  our  own  doing  or  willing  or  working — our 
very  life,  must  be  put  off  and  given  unto  the  death,  if 
God,  as  the  Holy  One,  is  to  make  Himself  known  to  us. 
We  have  seen  before  that  Holiness  is  more  than 
goodness  or  freedom  from  sin  :  even  unfallen  nature 
is  not  holy.  Holiness  is  that  awful  glory  by  which 
Divinity  is  separated  from  all  that  is  created. 
Therefore  even  the  seraphs  veil  their  faces  with 
their  wings  when  they  sing  the  Thrice  Holy.  But 
oh  !  when  the  distance  and  the  difference  is  not  that 
of  the  creature  only,  but  of  the  sinner,  who  can  ex 
press,  who  can  realize,  the  humiliation,  the  fear,  the 
shame  with  which  we  ought  to  bow  before  the  voice 
of  the  Holy  One  ?  Alas  !  this  is  one  of  the  most 
terrible  effects  of  sin,  that  it  blinds  us.  We  know 
not  how  unholy,  how  abominable,  sin  and  the  sin 
ful  nature  are  in  God's  sight.  We  have  lost  the 
power  of  recognising  the  Holiness  of  God :  heathen 
philosophy  had  not  even  the  idea  of  using  the  word 
as  expressive  of  the  moral  character  of  its  gods. 
In  losing  the  light  of  the  glory  of  God,  we  have 
lost  the  power  of  knowing  what  sin  is.  And  now 


God's  first  work  in  drawing  nigh  to  us  is  to  make 
us  feel  that  we  may  not  draw  nigh  as  we  are  ;  that 
there  will  have  to  be  a  very  real  and  a  very  solemn 
putting  off,  and  even  giving  up  to  the  death,  of  all 
that  appears  most  lawful  and  most  needfuL  Not 
only  our  shoes  are  soiled  with  contact  with  this 
unholy  earth  ;  even  our  face  must  be  covered  and 
our  eyes  closed,  in  token  that  the  eyes  of  our  heart, 
all  our  human  wisdom  and  understanding,  are  in 
capable  of  beholding  the  Holy  One.  The  first 
lesson  in  the  school  of  personal  holiness  is,  to  fear 
and  hide  our  face  before  the  Holiness  of  God.  '  Thus 
saith  the  High  and  Lofty  One,  whose  name  is  holy, 
I  dwell  in  the  High  and  Holy  Place,  and  with  him 
that  is  of  a  contrite  and  humble  spirit.'  Con 
trition,  brokenness  of  spirit,  fear  and  trembling  are 
God's  first  demand  of  those  who  would  see  His 

Moses  was  to  be  the  first  preacher  of  the  Holi 
ness  of  God.  Of  the  full  communication  of  God's 
Holiness  to  us  in  Christ,  His  first  revelation  to 
Moses  was  the  type  and  the  pledge.  From  Moses' 
lips  the  people  of  Israel,  from  his  pen  the  Church  of 
Christ,  was  to  receive  the  message,  '  Be  holy :  I  am 
holy  :  I  make  holy.'  His  preparation  for  beiDg  the 
messenger  of  the  Holy  One  was  here,  where  he  hid 
his  face,  because  he  was  afraid  to  look  upon  God. 
It  is  with  the  face  in  the  dust,  it  is  in  the  putting 
off  not  only  of  the  shoes,  but  of  all  that '  has  been 
in  contact  with  the  world  and  self  and  sin,  that 
the  soul  draws  nigh  to  the  fire,  in  which  God  dwells, 


and  which  burns,  but  does  not  consume.  Oh  that 
every  believer,  who  seeks  to  witness  for  God  as  the 
Holy  One,  might  thus  learn  how  the  fulfilment  of 
the  type  of  the  Burning  Bush  is  the  Crucified 
Christ,  and  how,  as  we  die  with  Him,  we  receive 
that  Baptism  of  Fire,  which  reveals  in  each  of  us 
what  it  means :  the  Holy  One  dwelling  in  a 
Burning  Bush.  Only  so  can  we  learn  what  it  is  to 
be  holy,  as  He  is  holy. 


Most  Holy  God !  I  have  seen  Thee,  who  dwellest 
in  the  fire.  I  have  heard  Thy  voice,  Draw  not 
nigh  hither ;  put  thy  shoes  off  from  thy  feet.  And 
my  soul  has  feared  to  look  upon  God,  the  Holy 

And  yet,  O  my  God  !  I  must  see  Thee.  Thou 
didst  create  me  for  Thy  likeness.  Thou  hast  taught 
that  this  likeness  is  Thy  Holiness :  '  Be  holy,  as  I 
am  holy.'  O  my  God  !  how  shall  I  know  to  be  holy, 
unless  I  may  see  Thee,  the  Holy  One  ?  To  be  holy, 
I  must  look  upon  God. 

I  bless  Thee  for  the  revelation  of  Thyself  in  the 
flames  of  the  thorn-bush,  in  the  fire  of  the  accursed 
tree.  I  bow  in  amazement  and  deep  abasement  at 
the  great  sight :  Thy  Son  in  the  weakness  of  His 
human  nature,  in  the  fire,  burning  but  not  con 
sumed.  0  my  God  !  in  fear  and  trembling  I  have 
yielded  myself  as  a  sinner  to  die  like  Him.  Oh,  let 
the  fire  consume  all  that  is  unholy  in  me !  Let  me 


too  know  Thee  as  the  God  that  dwelleth  in  the  fire, 
to  melt  down  and  purge  out  and  destroy  what  is 
not  of  Thee,  to  save  and  take  up  into  Thine  own 
Holiness  what  is  Thine  own. 

0  Holy  Lord  God  !  I  bow  in  the  dust  before 
this  great  mystery.  Eeveal  to  me  Thy  Holiness, 
that  I  too  may  be  its  witness  and  its  messenger  on 
earth.  Amen. 

7.  Holiness  as  the  fire  of  God.  Praise  God  that  there  is  a  Power  that  can 
consume  the  vile  and  the  dross,  a  Power  that  will  not  leave  it  undisturbed. 
'  The  bush  burning  but  not  consumed '  It  not  only  the  motto  of  the  Church  in 
time  of  persecution  ;  it  Is  the  watchword  of  every  soul  in  God's  sanctifying 

2.  There  is  a  new  Theology,  which  only  speaks  of  the  hue  of  God  as  seen  in 
the  cross.    It  sees  not  the  glory  of  His  Righteousness,  and  His  righteous  judg 
ment.     This  is  not  the  God  of  Scripture.     'Our  God  is  a  consuming  fire,'  is 
New  Testament  Theology.     To  'offer  service  with  reverence  and  awe,'  is  New 
Testament  religion.    In  Holiness,  Judgment  and  Mercy  meet. 

3.  Holiness  as  the  fear  of  God.    Hiding  the  face  before  God  for  fear,  not 
daring  to  look  or  speak,— this  is  the  beginning  of  rest  in  God,    It  is  not  yet 
the  true  rest,  but  on  the  way  to  it.    May  God  give  us  a  deep  fear  of  whatever 
could  grieve  or  anger  Him.    May  we  have  a  deep  fear  of  ourselves,  and  all  that 
is  of  the  old,  the  condemned  nature,  lest  it  rise  again.     '  The  spirit  of  the  fear 
of  the  Lord '  is  the  first  manifestation  of  the  spirit  of  holiness,  and  prepares 
the  way  for  the  joy  of  holiness.     '  Walking  in  the  fear  of  the  Lord,  and  in  the 
comfort  of  the  Holy  Ghost ; '  these  are  the  two  sides  of  the  Christian  life. 

4.  The  Holiness  of  God  was  revsaled  to  Moses  that  he  might  be  its  mes 
senger.    The  Church  needs  nothing  so  much  to-day  as  men  and  women  who 
can  testify  for  the  Holiness  of  God.     Will  you  be  one  7 


The  connection  between  the  fear  of  God  and  holiness  is 
most  intimate.  There  are  some  who  seek  most  earnestly 
for  holiness,  and  yet  never  exhibit  it  in  a  light  that 
will  attract  the  world  or  even  believers,  because  this 
element  is  wanting.  It  is  the  fear  of  the  Lord  that 
works  that  meekness  and  gentleness,  that  deliverance 


from  self-confidence  and  self-consciousness,  which  form  the 
true  groundwork  of  a  saintly  character.  The  passages  of 
God's  "Word  in  which  the  two  words  are  linked  together 
are  well  worthy  of  a  careful  study.  '  Who  is  like  unto 
Thee,  glorious  in  holiness,  fearful  in  praises  1'  'In  Thy 
fear  will  I  worship  towards  Thy  holy  temple.'  '  0  fear 
the  Lord,  ye  His  holy  ones'  ' 0  worship  the  Lord  in 
the  heauty  of  holiness ;  fear  before  Him,  all  the  earth.' 
'  Let  them  praise  Thy  great  and  terrible  name  ;  holy  is  He.' 
'  The  fear  of  the  Lord  is  the  beginning  of  wisdom ;  and 
the  knowledge  of  the  Holy  One  is  understanding.'  '  The 
Lord  of  hosts,  Him  shall  ye  sanctify;  let  Him  be  your 
fear,  and  let  Him  be  your  dread.'  '  Perfecting  holiness  in 
the  fear  of  the  Lord.'  <  Like  as  He  which  called  you  is 
holy,  be  ye  yourselves  also  holy ;  and  if  ye  call  on  Him 
as  father,  pass  the  time  of  your  sojourning  in  fear'  And 
so  on  through  the  whole  of  Scripture,  from  the  Song  of 
Moses  on  to  the  Song  of  the  Lamb :  '  Who  shall  not 
fear  Thee,  0  Lord !  and  glorify  Thy  name,  for  Thou  only 
art  holy'  If  we  yield  ourselves  to  the  impression  of  such 
passages,  we  shall  feel  more  deeply  that  the  fear  of  God, 
the  tender  fear  of  in  any  way  offending  Him,  the  fear 
especially  of  entering  into  His  holy  presence  with  what  is 
human  and  carnal,  with  aught  of  our  own  wisdom  and 
effort,  is  of  the  very  essence  of  the  holiness  we  are  to 
follow  after.  It  is  this  fear  of  God  will  make  us,  like 
Moses,  fall  down  and  hide  our  face  in  God's  presence, 
and  wait  for  His  own  Holy  Spirit  to  open  in  us  the  eyes, 
and  breathe  in  us  the  thoughts  and  the  worship,  with 
which  we  draw  nigh  to  Him,  the  Holy  One.  It  is  in 
this  holy  fear  that  that  stillness  of  soul  is  wrought  which 
leads  it  to  rest  in  God,  and  opens  the  way  for  what  we 
saw  in  Paradise  to  be  the  secret  of  holiness  :  God  keeping 
His  Sabbath,  and  sanctifying  the  soul  in  which  He  rests. 



Holiness  antr 

'Sanctify  unto  me  all  the  first-born.'  —  Ex.  xiii.  2. 

'All  the  first-born  are  mine;  for  on  the  day  I  smote  all  the 
first-born  in  the  land  of  Egypt  /  sanctified  unto  me  all  the  first 
born  in  Israel  :  mine  they  shall  be  ;  I  am  the  Lord.'  —  NUM.  iii. 
13,  viii.  17. 

'  For  I  am  the  Lord  your  God  that  bringeth  you  up  out  of  the 
land  of  Egypt  to  be  your  God  :  ye  shall  therefore  be  holy,  for  I 
am  holy.'  —  LEV.  xi.  45. 

4  1  have  redeemed  thee  ;  thou  art  mine.'  —  ISA.  xliii.  1. 

AT  Horeb  we  saw  how  the  first  mention  of  the 
word  holy  in  the  history  of  fallen  man  was 
connected  with  the  inauguration  of  a  new  period  in 
the  revelation  of  God,  that  of  Redemption.  In  the 
passover  we  have  the  first  manifestation  of  what 
Redemption  is  ;  and  here  the  more  frequent  use  of 
the  word  holy  begins.  In  the  feast-  of  unleavened 
bread  we  have  the  symbol  of  the  putting  off  of  the 
old  and  the  putting  on  of  the  new,  to  which  re 
demption  through  blood  is  to  lead.  Of  the  seven 
days  we  read  :  '  In  the  first  day  there  shall  be  an 
holy  convocation,  and  in  the  seventh  day  there  shall 


be  an  holy  convocation ; '  the  meeting  of  the  re 
deemed  people  to  commemorate  its  deliverance  is  a 
holy  gathering;  they  meet  under  the  covering  of 
their  Eedeemer,  the  Holy  One.  As  soon  as  the 
people  had  been  redeemed  from  Egypt,  God's  very 
first  word  to  them  was,  '  Sanctify  —  make  holy 
unto  me  all  the  first-born :  it  is  mine.'  (See  Ex. 
xiii.  2.)  The  word  reveals  how  proprietorship  is 
one  of  the  central  thoughts  both  in  redemption  and 
in  sanctification,  the  link  that  binds  them  together. 
And  though  the  word  is  here  only  used  of  the  first 
born,  they  are  regarded  as  the  type  of  the  whole 
people.  We  know  how  all  growth  and  organization 
commence  from  a  centre,  around  which  in  ever- 
widening  circles  the  life  of  the  organism  spreads. 
If  holiness  in  the  human  race  is  to  be  true  and  real, 
free  as  that  of  God,  it  must  be  the  result  of  a  self- 
appropriating  development.  And  so  the  first-born 
are  sanctified,  and  afterwards  the  priests  in  their 
place,  as  the  type  of  what  the  whole  people  is  to  be 
as  God's  first-born  among  the  nations,  His  peculiar 
treasure,  '  an  holy  nation.'  This  idea  of  proprietor 
ship  as  related  to  redemption  and  sanctification 
comes  out  with  especial  clearness  when  God  speaks 
of  the  exchange  of  the  priests  for  the  first-born 
(Num.  iii.  12,  13,  viii.  16,  17):  'The  Levites  are 
wholly  given  unto  me  ;  instead  of  the  first-born  have 
I  taken  them  unto  me;  for  all  the  first-born  are 
mine;  in  the  day  that  I  smote  every  first-born  in 
the  land  of  Egypt  /  sanctified  them  for  myself.' 
Let  us  try  and  realize  the  relation  existing 


between  redemption  and  holiness.  In  Paradise  we 
saw  what  God's  sanctifying  the  seventh  day  was : 
He  took  possession  of  it,  He  blessed  it,  He  rested  in 
it  and  refreshed  Himself.  Where  God  enters  and 
rests,  there  is  holiness :  the  more  perfectly  the 
object  is  fitted  for  Him  to  enter  and  dwell,  the 
more  perfect  the  holiness.  The  seventh  day  was 
sanctified  as  the  period  for  man's  sanctification. 
At  the  very  first  step  God  took  to  lead  him  to  His 
Holiness — the  command  not  to  eat  of  the  tree — 
man  fell.  God  did  not  give  up  His  plan,  but  had 
now  to  pursue  a  different  and  slower  path.  After 
twenty-five  centuries'  slow  but  needful  preparation, 
He  now  reveals  Himself  as  the  Redeemer.  A  people 
whom  He  had  chosen  and  formed  for  Himself  He 
gives  up  to  oppression  and  slavery,  that  their  hearts 
may  be  prepared  to  long  for  and  welcome  a  Deli 
verer.  In  a  series  of  mighty  wonders  He  proves 
Himself  the  Conqueror  of  their  enemies,  and  then, 
in  the  blood  of  the  Paschal  Lamb  on  their  doorSj 
teaches  them  what  redemption  is,  not  only  from 
an  unjust  oppressor  here  on  earth,  but  from  the 
righteous  judgment  their  sins  had  deserved.  The 
Passover  is  to  be  to  them  the  transition  from  the 
seen  and  temporal  to  the  unseen  and  spiritual, 
revealing  God  not  only  as  the  Mighty  but  as  the 
Holy  One,  freeing  them  not  only  from  the  house 
of  bondage  but  the  Destroying  Angel. 

And  having  thus  redeemed  them,  He  tells  them 
that  they  are  now  His  own.  During  their  stay  at  Sinai 
and  in  the  wilderness,  the  thought  is  continually 


pressed  upon  them  that  they  are  now  the  Lord's 
people,  whom  He  has  made  His  own  by  the  strength 
of  His  arm,  that  He  may  make  them  holy  for  Him 
self,  even  as  He  is  holy.  The  purpose  of  redemp 
tion  is  Possession,  and  the  purpose  of  Possession  is 
likeness  to  Him  who  is  Kedeemer  and  Owner,  is 

In  regard  to  this  Holiness,  and  the  way  it  is  to 
be  attained  as  the  result  of  redemption,  there  is 
more  than  one  lesson  the  sanctifying  of  the  first 
born  will  teach  us. 

First  of  all,  we  want  to  realize  how  inseparable 
redemption  and  holiness  are.  Neither  can  exist 
without  the  other.  Only  redemption  leads  to  holiness. 
If  I  am  seeking  holiness,  I  must  abide  in  the  clear 
and  full  experience  of  being  a  redeemed  one,  and  as 
such  of  being  owned  and  possessed  by  God.  Redemp- 
tion  is  too  often  looked  at  from  its  negative  side 
as  deliverance  from :  its  real  glory  is  the  positive 
element  of  being  redeemed  unto  Himself.  Full 
possession  of  a  house  means  occupation :  if  I  own  a 
house  without  occupying  it,  it  may  be  the  home  of 
all  that  is  foul  and  evil.  God  has  redeemed  me 
and  made  me  His  own  with  the  view  of  getting 
complete  possession  of  me.  He  says  of  my  soul, 
'  It  is  mine,'  and  seeks  to  have  His  right  of  owner 
ship  acknowledged  and  made  fully  manifest.  That 
will  be  perfect  holiness,  where  God  has  entered  in 
and  taken  complete  and  entire  possession.1  It  is 
redemption  gives  God  His  right  and  power  over  me ; 

1  See  Note  A  on  Holiness  as  Proprietorship. 


it  is  redemption  sets  me  free  for  God  now  to  possess 
and  bless :  it  is  redemption  realized  and  filling  my 
soul,  that  will  bring  me  the  assurance  and  experi 
ence  of  all  His  power  will  work  in  me.  In  God, 
redemption  and  sanctification  are  one  :  the  more  re 
demption  as  a  Divine  reality  possesses  me,  the  closer 
am  I  linked  to  the  Eedeemer-God,  the  Holy  One. 

And  just  so,  only  holiness  brings  the  assurance  and 
enjoyment  of  redemption.  If  I  am  seeking  to  hold 
fast  redemption  on  lower  ground,  I  may  be  deceived. 
If  I  have  become  unwatchful  or  careless,  I  should 
tremble  at  the  very  idea  of  trusting  in  redemption 
apart  from  holiness  as  its  object.  To  Israel  God 
spake,  '  I  brought  you  up  out  of  the  land  of  Egypt  : 
therefore  ye  shall  be  holy,  for  I  am  holy.'  It  is  God 
the  Redeemer  who  made  us  His  own,  who  calls  us 
too  to  be  holy:  let  Holiness  be  to  us  the  most 
essential,  the  most  precious  part  of  redemption :  the 
yielding  of  ourselves  to  Him  who  has  taken  us  as 
His  own,  and  has  undertaken  to  make  us  His  own 

A  second  lesson  suggested  is  the  connection 
between  God's  and  man's  working  in  sanctification. 
To  Moses  the  Lord  speaks,  '  Sanctify  unto  me  all  the 
first-born.'  He  afterwards  says,  '  /  sanctified  all 
the  first-born  for  myself.'  What  God  does  He  does 
to  be  carried  out  and  appropriated  through  us. 
When  He  tells  us  that  we  are  made  holy  in  Christ 
Jesus,  that  we  are  His  holy  ones,  He  speaks  not 
only  of  His  purpose,  but  of  what  He  has  really 
done ;  we  have  been  sanctified  in  the  one  offering 


of  Christ,  and  in  our  being  created  anew  in  Him. 
But  this  work  has  a  human  side.  To  us  comes 
the  call  to  be  holy,  to  follow  after  holiness,  to  per 
fect  holiness.  God  has  made  us  His  own,  and 
allows  us  to  say  that  we  are  His :  but  He  waits  for 
us  now  to  yield  Him  an  enlarged  entrance  into  the 
secret  places  of  our  inner  being,  for  Him  to  fill  it  all 
with  His  fulness.  Holiness  is  not  something  we 
bring  to  God  or  do  for  Him.  Holiness  is  what  there 
is  of  God  in  us.  God  has  made  us  His  own  in 
redemption,  that  He  might  make  Himself  our  own  in 
sanctification.  And  our  work  in  becoming  holy  is 
the  bringing  our  whole  life,  and  every  part  of  it,  into 
subjection  to  the  rule  of  this  holy  God,  putting  every 
member  and  every  power  upon  His  altar. 

And  this  teaches  us  the  answer  to  the  question 
as  to  the  connection  between  the  sudden  and  the 
gradual  in  sanctifi cation :  between  its  being  a  thing 
once  for  all  complete,  and  yet  imperfect  and  needing 
to  be  perfected.  What  God  sanctifies  is  holy  with 
a  Divine  and  perfect  holiness  as  His  gift :  man  has 
to  sanctify  by  acknowledging  and  maintaining  and 
carrying  out  that  holiness  in  relation  to  what  God 
has  made  holy.  God  sanctified  the  Sabbath  day : 
man  has  to  sanctify  it,  that  is,  to  keep  it  holy. 
God  sanctified  the  first-born  as  His  own :  Israel  had 
to  sanctify  them,  to  treat  them  and  give  them  up  to 
God  as  holy.  God  is  holy :  we  are  to  sanctify  Him 
in  acknowledging  and  adoring  and  honouring  that 
holiness.  God  has  sanctified  His  great  name,  His 
name  is  Holy :  we  sanctify  or  hallow  that  name  as 


we  fear  and  trust  and  use  it  as  the  revelation  of 
His  Holiness.  God  sanctified  Christ :  Christ  sancti 
fied  Himself,  manifesting  in  His  personal  will  and 
action  perfect  conformity  to  the  Holiness  with  which 
God  had  made  Him  holy.  God  has  sanctified  us  in 
Christ  Jesus:  we  are  to  be  holy  by  yielding  ourselves 
to  the  power  of  that  holiness,  by  acting  it  out,  and 
manifesting  it  in  all  our  life  and  walk.  The  objec 
tive  Divine  gift,  bestowed  once  for  all  and  com 
pletely,  must  be  appropriated  as  a  subjective  personal 
possession ;  we  must  cleanse  ourselves,  perfecting 
holiness.  Kedeemed  unto  holiness :  as  the  two 
thoughts  are  linked  in  the  mind  and  work  of  God, 
they  must  be  linked  in  our  heart  and  life. 

When  Isaiah  announced  the  second,  the  true  re 
demption,  it  was  given  to  him,  even  more  clearly 
and  fully  than  to  Moses,  to  reveal  the  name  of  God 
as  '  The  Eedeemer,  the  Holy  One  of  Israel.'  The 
more  we  study  this  name,  and  hallow  it,  and  wor 
ship  God  by  it,  the  more  inseparably  will  the  words 
become  connected,  and  we  shall  see  how,  as  the 
Eedeemer  is  the  Holy  One,  the  redeemed  are  holy 
ones  too.  Isaiah  says  of  '  the  way  of  holiness/  the 
'  redeemed  shall  walk  therein.'  The  redemption  that 
comes  out  from  the  Holiness  of  God  must  lead  up  into 
it  too.  We  shall  understand  that  to  be  redeemed  in 
Christ  is  to  be  holy  in  Christ,  and  the  call  of  our 
redeeming  God  will  acquire  new  meaning :  '  I  am 
Iwly :  be  ye  holy! 



0  Lord  God !  the  Holy  One  of  Israel  and  his 
Eedeemer  !  I  worship  before  Thee  in  deep  humility. 
I  confess  with  shame  that  I  so  long  sought  Thee 
more  as  the  Eedeemer  than  as  the  Holy  One.  I 
knew  not  that  it  was  as  the  Holy  One  Thou  hadst 
redeemed,  that  redemption  was  the  outcome  and  the 
fruit  of  Thy  Holiness ;  that  a  participation  in  Thy 
Holiness  was  its  one  purpose  and  its  highest  beauty. 
I  only  thought  of  being  redeemed  from  bondage  and 
death :  like  Israel,  I  understood  not  that  without 
fellowship  and  conformity  to  Thyself  redemption 
would  lose  its  value. 

Most  holy  God !  I  praise  Thee  for  the  patience 
with  which  Thou  bearest  with  the  selfishness  and 
the  slowness  of  Thy  redeemed  ones.  I  praise  Thee 
for  the  teaching  of  the  Spirit  of  Thy  Holiness, 
leading  Thy  saints,  and  me  too,  to  see  how  it  is  Thy 
Holiness,  and  the  call  to  become  partaker  of  it,  that 
gives  redemption  its  value ;  how  it  is  for  Thyself  as 
the  Holy  One,  to  be  Thine  own,  possessed  and 
sanctified  of  Thee,  that  we  are  redeemed. 

0  my  God !  with  a  love  and  a  joy  and  a  thanks 
giving  that  cannot  be  uttered,  I  praise  Thee  for 
Christ,  who  has  been  made  unto  us  of  Thee  sanctifi- 
cation  and  redemption.  In  Him  Thou  art  my 
Eedeemer,  my  Holy  One.  In  Him  I  am  Thy  re 
deemed,  Thy  holy  one.  0  God !  in  speechless 
adoration  I  fall  down  to  worship  the  love  that 
passeth  knowledge,  that  hath  done  this  for  us, 
and  to  believe  that  in  one  who  is  now  before 
Thee,  holy  in  Christ,  Thou  wilt  fulfil  all  Thy 


glorious  purposes  according  to  the  greatness  of  Thy 
power.     Amen. 

T.  'Redemption  through  His  blood.'  The  blood  we  meet  at  the  threshold  of 
the  pathway  of  Holiness.  For  it  is  the  blood  of  the  sacrifice  which  the  fire 
of  God  consumed,  and  yet  could  not  consume.  That  blood  has  such  power 
of  holiness  In  it,  that  uie  read,  'Sanctified  by  His  own  blood.'  Always  think 
of  holiness,  or  pray  for  it,  as  one  redeemed  by  blood.  Hue  under  the  cover 
ing  of  the  blood  in  its  daily  cleansing  power. 

2.  It  is  only  as  we  know  the  Holiness  of  God  as  Fire,  and  bow  before  His 
righteous  judgment,  that  we  can  appreciate  the  preciousness  of  the  blood  or 
the  reality  of  the  redemption.    As  long  as  we  only  think  of  the  hue  of  God  as 
goodness,  we  may  aim  at  being  good ;  faith  in  God  who  redeems  will  waken  in 
us  the  need  and  the  joy  of  being  holy  in  Christ. 

3.  Haue  you  understood  the  right  of  property  God  has  in  what  He  has  re 
deemed?   Have  you  heard  a  voice  say,   Mine.    Thou  art  Mine.    Ash  Qod 
very  humbly  to  speak  It  to  you.    Listen  aery  gently  for  it. 

4.  The  holiness  of  the  creature  has  Its  origin  in  the  Divine  will,  in  the  Divine 
election,  redemption,  and  possession.    Qiue  yourself  up  to  this  will  of  God  and 
rejoice  in  it. 

5.  As  God  created,  to  He  redeemed,  to  sanctify.    Have  great  faith  in  Him 
for  this. 

6.  Let  Qod  have  the  entire  possession  and  disposal  of  you.     Holiness  Is 
His;  our  holiness  Is  to  let  Him,  the  Holy  One,  be  all- 




•  Who  is  like  unto  Thee,  0  Lord  !  among  the  gods  I 

Who  is  like  unto  Thee,  glorious  in  holiness, 

Fearful  in  praises,  doing  wonders  ? 

Thou  in  Thy  mercy  hast  led  Thy  people  which  Thou  hast 
redeemed  : 

Thou  hast  guided  them  in  Thy  strength  to  the  habitation  of 
Thy  holiness.  .  . 

The  holy  place,  0  Lord,  which  Thy  hands  have  established.' 

—Ex.  xv.  11-17. 

IN  these  words  we  have  another  step  in  advance 
in  the  revelation  of  Holiness.  We  have  here 
for  the  first  time  Holiness  predicated  of  God  Him 
self.  He  is  glorious  in  holiness  :  and  it  is  to  the 
dwelling-place  of  His  Holiness  that  He  is  guiding 
His  people. 

Let  us  first  note  the  expression  used  here: 
glorious  in  holiness.  Throughout  Scripture  we 
find  the  glory  and  the  holiness  of  God  mentioned 
together.  In  Ex.  xxix.  43  we  read,  'And  the 
tent  shall  be  made  holy  by  my  glory'  that  glory  of 
the  Lord  of  which  we  afterwards  read  that  it  filled 


the  house.  The  glory  of  an  object,  of  a  thing  or 
person,  is  its  intrinsic  worth  or  excellence :  to 
glorify  is  to  remove  everything  that  could  hinder 
the  full  revelation  of  that  excellence.  In  the  Holi 
ness  of  God  His  glory  is  hidden ;  in  the  glory  of 
God  His  Holiness  is  manifested:  His  glory,  the 
revelation  of  Himself  as  the  Holy  One,  would  make 
the  house  holy.  In  the  same  way  the  two  are 
connected  in  Lev.  x.  3,  '  I  will  be  sanctified  in  them 
that  come  nigh  unto  me,  and  before  all  the  people 
I  will  be  glorified'  The  acknowledgment  of  His 
Holiness  in  the  priests  would  be  the  manifestation 
of  His  glory  to  the  people.  So,  too,  in  the  song  of 
the  Seraphim  (Isa.  vi.  3),  '  Holy,  holy,  holy,  Lord 
God  of  Hosts :  the  whole  earth  is  full  of  His 
ylory.'  God  is  He  who  dwelleth  in  a  light  that  is 
unapproachable,  whom  no  man  hath  seen  or  can 
see :  it  is  the  light  of  the  knowledge  of  the  glory 
of  God  that  He  gives  into  our  hearts.  The  glory 
is  that  which  can  be  seen  and  known  of  the 
invisible  and  unapproachable  light:  that  light 
itself,  and  the  glorious  fire  of  which  that  light  is 
the  shining  out,  that  light  is  the  Holiness  of 
God.  Holiness  is  not  so  much  an  attribute  of 
God,  as  the  comprehensive  summary  of  all  His 

It  is  on  the  shore  of  the  Red  Sea  that  Israel 
thus  praises  God :  '  Who  is  like  unto  Thee,  O 
Lord !  Who  is  like  unto  Thee,  glorious  in  holi 
ness  ? '  He  is  the  Incomparable  One,  there  is  none 
like  Him.  And  wherein  has  He  proved  this,  and 


revealed  the  glory  of  His  Holiness  ?  With  Moses 
in  Horeb  we  saw  God's  glory  in  the  fire,  in  its 
double  aspect  of  salvation  and  destruction :  con 
suming  what  could  not  be  purified,  purifying  what 
was  not  consumed.  "We  see  it  here  too  in  the  song 
of  Moses :  Israel  sings  of  judgment  and  of  mercy. 
The  pillar  of  fire  and  of  the  cloud  came  between 
the  camp  of  the  Egyptians  and  the  camp  of  Israel : 
it  was  a  cloud  and  darkness  to  those,  but  it  gave 
light  by  night  to  these.  The  two  thoughts  run 
through  the  whole  song.  But  in  the  two  verses 
that  follow  the  ascription  of  holiness,  we  find  the 
sum  of  the  whole.  '  Thou  stretchedst  out  Thy  right 
hand :  the  earth  swallowed  them.'  '  The  Lord  looked 
forth  upon  the  host  of  the  Egyptians  from  the  pillar 
of  fire  and  discomfited  them.'  This  is  the  glory  of 
Holiness  as  judgment  and  destruction  of  the  enemy. 
'Thou  in  Thy  mercy  hast  led  Thy  people  which 
thou  hast  redeemed.  Thou  hast  guided  them  in 
Thy  strength  to  the  habitation  of  Thy  Holiness.' 
This  is  the  glory  of  Holiness  in  mercy  and  redemp 
tion — a  Holiness  that  not  only  delivers  but  guides 
to  the  habitation  of  holiness,  where  the  Holy  One 
is  to  dwell  with  and  in  His  people.  In  the  inspira 
tion  of  the  hour  of  triumph  it  is  thus  early  revealed 
that  the  great  object  and  fruit  of  redemption,  as 
wrought  out  by  the  Holy  One,  is  to  be  His  indwell 
ing  :  with  nothing  short  of  this  can  the  Holy  One 
rest  content,  or  the  full  glory  of  His  Holiness  be 
made  manifest. 

And  now,  observe  further,  how,  as  it  is  in  the 


redemption  of  His  people  that  God's  Holiness  is 
revealed,  so  it  is  in  the  song  of  redemption  that 
the  personal  ascription  of  Holiness  to  God  is  found. 
We  know  how  in  Scripture,  after  some  striking 
special  interposition  of  God  as  Redeemer,  the 
special  influence  of  the  Spirit  is  manifested  in  some 
song  of  praise.  It  is  remarkable  how  it  is  in  these 
outbursts  of  holy  enthusiasm,  God  is  praised  as  the 
Holy  One.  See  it  in  the  song  of  Hannah  (1  Sam. 
ii.  2),  'There  is  none  holy  as  the  Lord.'  The 
language  of  the  Seraphim  (Isa.  vi.)  is  that  of  a  song 
of  adoration.  In  the  great  day  of  Israel's  deliver 
ance  the  song  will  be, '  The  Lord  Jehovah  is  become 
my  strength  and  song.  Sing  unto  the  Lord,  for 
He  hath  done  excellent  things.  Cry  aloud  and 
shout,  thou  inhabitant  of  Zion,  for  great  is  the  Holy 
One  of  Israel  in  the  midst  of  thee.'  Mary  sings, 
'  For  He  that  is  mighty  hath  done  great  things  to 
me :  and  holy  is  His  name.'  The  book  of  Revela 
tion  reveals  the  living  creatures  giving  glory  and 
honour  and  thanks  to  Him  that  sitteth  on  the 
throne ;  '  and  they  have  no  rest  day  and  night, 
saying,  Holy,  holy,  holy  is  the  Lord  God,  the 
Almighty,  which  was,  and  which  is,  and  which 
is  to  come.'  And  when  the  song  of  Moses  and 
of  the  Lamb  is  sung  by  the  sea  of  glass,  it 
will  still  be,  'Who  shall  not  fear,  0  Lord,  and 
glorify  Thy  name  ?  for  Thou  only  art  holy.'  It  is 
in  the  moments  of  highest  inspiration,  under  the 
fullest  manifestation  of  God's  redeeming  power, 
that  His  servants  speak  of  His  Holiness.  In  Ps. 


xcvii.  we  read,  '  Eejoice  in  the  Lord,  ye  righteous, 
-and  give  thanks  at  the  remembrance  of  His  Holi 
ness.'  And  in  Ps.  xcix.,  which  has,  with  its  thrice 
repeated  holy,  been  called  the  echo  on  earth  of  the 
Thrice  Holy  of  heaven,  we  sing — 

Let  them  praise  Thy  great  and  terrible  name. 
HOLY  is  HE. 

Exalt  ye  the  Lord  our  God, 
and  worship  at  His  footstool : 
HOLY  is  HE. 

Exalt  ye  the  Lord  our  God, 
and  worship  at  His  holy  hill : 
For  the  Lord  our  God  is  HOLY. 

It  is  only  under  the  influence  of  high  spiritual 
elevation  and  joy  that  God's  holiness  can  be  fully 
apprehended  or  rightly  worshipped.  The  sentiment 
that  becomes  us  as  we  worship  the  Holy  One,  that 
fits  us  for  knowing  and  worshipping  Him  aright, 
is  the  spirit  of  praise  that  sings  and  shouts  for  joy 
in  the  experience  of  His  full  salvation. 

But  is  not  this  at  variance  with  the  lesson  we 
learnt  at  Horeb,  when  God  spake,  '  Draw  not  nigh 
hither :  put  off  thy  shoes,'  and  where  Moses  feared 
and  hid  his  face  ?  And  is  not  this  in  very  deed 
the  posture  that  becomes  us  as  creatures  and 
sinners  ?  It  is  indeed  :  and  yet  the  two  sentiments 
are  not  at  variance :  rather  they  are  indispensable 
to  each  other ;  the  fear  is  the  preparation  for  the 
praise  and  the  glory.  Or  is  it  not  that  same  Moses 


who  hid  his  face  and  feared  to  look  upon  God,  who 
afterwards  beheld  His  glory  until  his  own  face  shone 
with  a  brightness  that  men  could  not  bear  to  look 
upon  ?  And  is  not  the  song  that  sings  here  of 
God  as  glorious  in  holiness,  also  the  song  of  Moses 
who  feared  and  hid  his  face  ?  Have  we  not  seen 
in  the  fire,  and  in  God,  and  specially  in  His  Holi 
ness,  the  twofold  aspect ;  consuming  and  purifying, 
repelling  and  attracting,  judging  and  saving,  with 
the  latter  in  each  case  not  only  the  accompaniment 
but  the  result  of  the  former  ?  And  so  we  shall  find 
that  the  deeper  the  humbling  and  the  fear  in  God's 
Holy  Presence,  and  the  more  real  and  complete  the 
putting  off  of  all  that  is  of  self  and  of  nature,  even 
to  the  putting  off,  the  complete  death  of  the  old 
man  and  his  will,  the  more  hearty  the  giving  up 
to  be  consumed  of  what  is  sinful,  the  deeper  and 
fuller  will  be  the  praise  and  joy  with  which  we 
daily  sing  our  song  of  redemption :  '  Who  is  like 
unto  Thee,  0  Lord,  glorious  in  holiness,  fearful  in 
praises,  doing  wonders  ? ' 

'  Glorious  in  holiness  ;  fearful  in  praises  : '  the 
song  itself  harmonizes  the  apparently  conflicting 
elements.  Yes,  1  will  sing  of  judgment  and  of 
mercy.  I  will  rejoice  with  trembling  as  I  praise 
the  Holy  One.  As  I  look  upon  the  two  sides  of 
His  Holiness,  as  revealed  to  the  Egyptians  and 
the  Israelites,  I  remember  that  what  was  there 
separated  is  in  me  united.  By  nature  I  am  the 
Egyptian,  an  enemy  doomed  to  destruction ;  by 
grace,  an  Israelite  chosen  for  redemption.  In  me 


the  fire  must  consume  and  destroy ;  only  as  judg 
ment  does  its  work,  can  mercy  fully  save.  It  is 
only  as  I  tremble  before  the  Searching  Light  and  the 
Burning  Fire  and  the  Consuming  Heat  of  the  Holy 
One,  as  I  yield  the  Egyptian  nature  to  be  judged 
and  condemned  and  slain,  that  the  Israelite  will 
be  redeemed  to  know  aright  his  God  as  the  God 
of  salvation,  and  to  rejoice  in  Him. 

Blessed  be  God !  the  judgment  is  past.  In 
Christ,  the  burning  bush,  the  fire  of  the  Divine 
Holiness  did  its  double  work :  in  Him  sin  was  con 
demned  in  the  flesh  ;  in  Him  we  are  free.  In 
giving  up  His  will  to  the  death,  and  doing  God's 
will,  Christ  sanctified  Himself;  and  in  that  will  we 
are  sanctified  too.  His  crucifixion,  with  its  judg 
ment  of  the  flesh,  His  death,  with  its  entire  putting 
off  of  what  is  of  nature,  is  not  only  for  us,  but  is 
really  ours ;  a  life  and  a  power  working  within  ug 
by  His  Spirit.  Day  by  day  we  abide  in  Him. 
Tremblingly  but  rejoicingly  we  take  our  stand  in 
Him,  for  the  Power  of  Holiness  as  Judgment  to 
vindicate  within  us  its  fierce  vengeance  against  what 
is  sin  and  flesh,  and  so  to  let  the  Power  of  Holiness 
as  Redemption  accomplish  that  glorious  work  that 
makes  us  give  thanks  at  the  remembrance  of  His 
Holiness.  And  so  the  shout  of  Salvation  rings 
ever  deeper  and  truer  and  louder  through  our  life, 
'  Who  is  like  unto  Thee,  0  Lord,  among  the  gods  ? 
Who  is  like  unto  Thee,  glorious  in  holiness,  fearful 
in  praises,  doing  wonders  ? ' 



'  Who  is  like  unto  Thee,  O  Lord  !  glorious  in 
holiness,  fearful  in  praises,  doing  wonders  ? '  With 
my  whole  heart  would  I  join  in  this  song  of 
redemption,  and  rejoice  in  Thee  as  the  God  of  my 

0  my  God  !  let   Thy  Spirit,  from  whom  these 
words  of  holy  joy  and  triumph  came,  so  reveal  within 
me  the  great  redemption  as  a  personal  experience, 
that  my  whole  life  may  be  one  song  of  trembling 
and  adoring  wonder. 

1  beseech   Thee  especially,  let  my  whole  heart 
be  filled  with  Thyself,  glorious  in  holiness,  fearful 
in  praises,  who  alone  doest  wonders.     Let  the  fear 
of  Thy  Holiness  make  me  tremble  at  all  there  is  in 
me  of  self  and  flesh,  and  lead  me  in  my  worship  to 
deny  and  crucify  my  own  wisdom,  that  the  Spirit 
of  Thy  Holiness  may  breathe  in  me.     Let  the  fear 
of   the  Lord  give  its   deep  undertone  to   all  my 
coming   in   and  going   out  in  Thy  Holy  Presence. 
Prepare  me  thus  for  giving  praise  without  ceasing 
at  the  remembrance  of  Thy  holiness.      0  my  God ! 
I  would  rejoice  in  Thee  as  my  Eedeemer,  MY  HOLY 
ONE,  with  a  joy  unspeakable  and  full  of  glory.     As 
my  Kedeemer,  Thou   makest  me  holy.     With  my 
whole  heart  do  I  trust  Thee  to  do  it,  to  sanctify 
me  wholly.     I  do  believe  in  Thy  promise.     I  do 
believe  in  Thyself,  and  believing  I  receive  Thee,  the 
Holy  One,  my  Eedeemer. 

Who  is  like  unto  Thee,  0  Lord !  glorious  in 
holiness,  fearful  in  praises,  doing  wonders  ? 


1.  God's  Holiness  as  Glory.    God  is  glorified  in  the  holiness  of  His  people. 
True  holiness  always  gives  glory  to  God  alone.    Live  to  the  glory  of  God :  that 
Is  holiness.     Live  holily  :  that  wilt  glorify  God.     To  lose  sight  of  self,  and 
seek  only  God's  glory,  is  holiness. 

2.  Our  Holiness  as  Praise.     Praise  gives  glory  to  God,  and  is  thus  an 
element  of  holiness.     'Thou  art  holy,   Thou  that  inhabitest  the  praises  of 

3.  God's  Holiness,  His  holy  redeeming  love,  is  cause  of  unceasing  joy  and 
praise.  God  every  day  for  it.    But  you  cannot  do  this  unless  you  live 
in  it.    May  God's  holiness  become  so  glorious  to  us,  as  we  understand  that 
whatever  we  see  of  His  glory  is  just  the  outshining  of  His  holiness,  that  we 
cannot  help  rejoicing  in  it,  and  in  Him  the  Holy  One. 

4.  The  spirit  of  the  fear  of  the  Lord  and  the  spirit  of  praise  may,  at  first 
sight,  appear  to  be  at  variance.    But  it  Is  not  so.    The  humility  that  fears  the 
Holy  One  will  also  praise  Him  :  '  Ye  that  fear  the  Lord :  praise  the  Lord.' 
The  lower  we  lie  In  the  fear  of  God,  and  the  fear  of  self,  the  more  surely  will 
He  l\ft  us  up  in  due  time  to  praise  Him. 



Holiness  anli  ©fcetitence. 

'  Ye  have  seen  what  I  did  to  the  Egyptians,  and  how  I  bare  yon 
on  eagles'  wings,  and  brought  you  unto  myself.  Now  therefore, 
if  ye  will  obey  my  voice  indeed,  and  keep  my  covenant,  ye  shall 
be  a  peculiar  treasure  unto  me  above  all  people :  ye  shall  be 
unto  me  an  holy  nation.' — Ex.  xix.  4-6. 

TSKAEL  has  reached  Horeb.  The  law  is  to  be 
-L  given  and  the  covenant  made.  Here  are  God's 
first  words  to  the  people ;  He  speaks  of  redemption 
and  its  blessing,  fellowship  with  Himself : '  Ye  have 
seen  how  I  brought  you  unto  myself.'  He  speaks  of 
holiness  as  His  purpose  in  redemption  :  '  Ye  shall  be 
unto  me  an  holy  nation.'  And  as  the  link  between 
the  two  He  places  obedience :  '  If  ye  will  indeed  obey 
my  voice,  ye  shall  be  unto  me  an  Iwly  nation.'  God's 
will  is  the  expression  of  His  holiness ;  as  we  do  His 
will,  we  come  into  contact  with  His  holiness.  The 
link  between  Redemption  and  Holiness  is  Obedience. 
This  takes  us  back  to  what  we  saw  in  Paradise. 
God  sanctified  the  seventh  day  as  the  time  for 
sanctifying  man.  And  what  was  the  first  thing 


He  did  with  this  purpose  ?  He  gave  him  a  com 
mandment.  Obedience  to  that  commandment  would 
have  opened  the  door,  would  have  been  the  entrance, 
into  the  Holiness  of  God.  Holiness  is  a  moral  attri 
bute  ;  and  moral  is  that  which  a  free  will  chooses  and 
determines  for  itself.  What  God  creates  and  gives 
is  only  naturally  good ;  what  man  wills  to  have  of 
God  and  His  will,  and  really  appropriates,  has  moral 
worth,  and  leads  to  holiness.  In  creation  God 
manifested  His  wise  and  good  will.  His  holy  will 
He  speaks  in  His  commands.  As  that  holy  will 
enters  man's  will,  as  man's  will  accepts  and  unites 
itself  with  God's  will,  he  becomes  holy.  After 
creation,  in  the  seventh  day,  God  took  man  up  into 
His  work  of  sanctification  to  make  him  holy. 
Obedience  is  the  path  to  holiness,  because  it  is  the 
path  to  union  with  God's  holy  will ;  with  man  un- 
fallen,  as  with  fallen  man,  in  redemption  here  and 
in  glory  above,  in  all  the  holy  angels,  in  Christ  the 
Holy  One  of  God  Himself,  obedience  is  the  path 
of  holiness.  It  is  not  itself  holiness  :  but  as  the 
will  opens  itself  to  accept  and  to  do  the  will  of 
God,  God  communicates  Himself  and  His  Holiness. 
To  obey  His  voice  is  to  follow  Him  as  He  leads  in 
the  way  to  the  full  revelation  and  communication 
of  Himself  and  His  blessed  nature  as  the  Holy 

Obedience.  Not  knowledge  of  the  will  of  God, 
not  even  approval,  not  even  the  will  to  do  it,  but 
the  doing  of  it.  Knowledge,  and  approval,  and  will 
must  lead  to  action ;  the  will  of  God  must  be  done. 



'  If  ye  indeed  obey  my  voice,  ye  shall  be  unto  me 
an  holy  nation.'  It  is  not  faith,  and  not  worship, 
and  not  profession,  that  God  here  asks  in  the  first 
place  from  His  people  when  He  speaks  of  holiness ; 
it  is  obedience.  God's  will  must  be  done  on  earth, 
as  in  heaven.  '  Remember  and  do  all  my  com 
mandments,  that  ye  may  be  holy  to  your  God* 
(Num.  xv.  40).  '  Sanctify  yourselves  therefore,  and 
be  ye  holy ;  and  ye  shall  keep  my  statutes  and  do 
them.  I  am  the  Lord  which  sanctify  you '  (Lev. 
xx.  7,  8).  '  Therefore  shall  ye  keep  my  command 
ments  and  do  them :  I  am  the  Lord :  I  will  be 
hallowed  among  the  children  of  Israel :  I  am  the 
Lord  which  hallow  you,  that  brought  you  up  out  of 
the  land  of  Egypt'  (xxii  21,  33). 

A  moment's  reflection  will  make  the  reason  of 
this  clear  to  us.  It  is  in  a  man's  work  that  he 
manifests  what  he  is.  I  may  know  what  is  good, 
and  yet  not  approve  it.  I  may  approve,  and  yet 
not  will  it.  I  may  in  a  certain  sense  will  it,  and 
yet  be  wanting  in  the  energy,  or  the  self-sacrifice,  or 
the  power  that  will  rouse  and  do  the  thing.  Think 
ing  is  easier  than  willing,  and  willing  is  easier  than 
doing.  Action  alone  proves  whether  the  object  of 
my  interest  has  complete  mastery  over  me.  God 
wants  His  will  done.  This  alone  is  obedience.  In 
this  alone  it  is  seen  whether  the  whole  heart,  with 
all  its  strength  and  will,  has  given  itself  over  to  the 
will  of  God ;  whether  we  live  it,  and  are  ready  at 
any  sacrifice  to  make  it  our  own  by  doing  it.  God 
has  no  other  way  for  making  us  holy.  'Ye  shall 


keep  my  statutes  and  do  them :  I  am  the  Lord 
which  make  you  holy.' 

To  all  seekers  after  holiness  this  is  a  lesson  of  deep 
importance.  Obedience  is  not  holiness ;  holiness  is 
something  far  higher,  something  that  comes  from 
God  to  us,  or  rather,  something  of  God  coming  into 
us.  But  obedience  is  indispensable  to  holiness :  it 
cannot  exist  without  it.  While,  therefore,  your 
heart  seeks  to  follow  the  teaching  of  God's  word, 
and  looks  in  faith  to  what  God  has  done,  as  He  has 
made  you  holy  in  Christ,  and  to  what  God  is  still  to 
do  through  the  Spirit  of  Holiness  as  He  fulfils  the 
promise,  '  The  very  God  of  peace  sanctify  you 
tvholly,'  never  for  one  moment  forget  to  be  obedient. 
'  If  ye  shall  indeed  obey  my  voice,  ye  shall  be  an 
holy  nation  to  me.'  Begin  by  doing  at  once  what 
ever  appears  right  to  do.  Give  up  at  once  what 
ever  conscience  tells  that  you  dare  not  say  is 
according  to  the  will  of  God.  Not  only  pray  for 
light  and  strength,  but  act;  do  what  God  says. 
'  He  that  doeth  the  will  of  God  is  my  brother,' 
Jesus  says.  Every  son  of  God  has  been  begotten 
of  the  will  of  God :  in  it  he  has  his  life.  To  do 
the  Father's  will  is  the  meat,  the  strength,  the 
mark,  of  every  son  of  God. 

It  is  nothing  less  than  the  surrender  to  such  a 
life  of  simple  and  entire  obedience  that  is  implied 
in  becoming  a  Christian.  There  are,  alas !  too 
many  Christians  who,  from  the  want  either  of 
proper  instruction,  or  of  proper  attention  to  the 
teaching  of  God's  word,  have  never  realized  the 


place  of  supreme  importance  that  obedience  takes  in 
the  Christian  life.  They  know  not  that  Christ,  and 
redemption,  and  faith  all  lead  to  it,  because  through 
it  alone  is  the  way  to  the  fellowship  of  the  Love, 
and  the  Likeness,  and  the  Glory  of  God.  We  have 
all,  possibly,  suffered  from  it  ourselves :  in  our 
prayers  and  efforts  after  the  perfect  peace  and  the 
rest  of  faith,  after  the  abiding  joy  and  the  increasing 
power  of  the  Christian  life,  there  has  been  a 
secret  something  hindering  the  blessing,  or  causing 
the  speedy  loss  of  what  had  been  apprehended.  A 
wrong  impression  as  to  the  absolute  necessity  of 
obedience  was  probably  the  cause.  It  cannot  too 
earnestly  be  insisted  on  that  the  freeness  and 
mighty  power  of  grace  has  this  for  its  object  from 
our  conversion  onwards,  the  restoring  us  to  the  active 
obedience  and  harmony  with  God's  will  from  which 
we  had  fallen  through  the  first  sin  in  Paradise. 
Obedience  leads  to  God  and  His  Holiness.  It 
is  in  obedience  that  the  will  is  moulded,  and  the 
character  fashioned,  and  an  inner  man  built  up 
which  God  can  clothe  and  adorn  with  the  beauty 
of  holiness. 

When  a  Christian  discovers  that  this  has  been 
the  missing  link,  the  cause  of  failure  and  dark 
ness,  there  is  nothing  for  it  but,  in  a  grand  act  of 
surrender,  deliberately  to  choose  obedience,  universal, 
whole-hearted  obedience,  as  the  law  of  his  life  in 
the  power  of  the  Holy  Spirit.  Let  him  not  fear 
to  make  his  own  the  words  of  Israel  at  Sinai,  in 
answer  to  the  message  of  God  we  are  considering : 


'  All  that  the  Lord  hath  spoken,  we,  will  do ;'  '  All 
that  the  Lord  hath  said  will  we  do,  and  be  obedient.' 
What  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God  hath  done  by  the  gift  of  His 
Son  and  Spirit.  The  law-giving  of  Sinai  on  tables 
of  stone  has  been  succeeded  by  the  law-giving  of 
the  Spirit  on  the  table  of  the  heart :  the  Holy 
Spirit  is  the  power  of  obedience,  and  is  so  the 
Spirit  of  Holiness,  who,  in  obedience,  prepares  our 
hearts  for  being  the  dwelling  of  the  Holy  One. 
Let  us  in  this  faith  yield  ourselves  to  a  life  of 
obedience :  it  is  the  New  Testament  path  to  the 
realization  of  the  promise :  '  If  ye  will  obey  my 
voice  indeed,  ye  shall  be  unto  me  an  holy  nation.' 

We  have  already  seen  how  holiness  in  its  very 
nature  supposes  the  personal  relation  to  God,  His 
personal  presence.  '  I  have  brought  you  unto  my 
self ;  if  ye  obey,  ye  shall  be  unto  me  an  holy 
nation.'  It  is  as  we  understand  and  hold  fast  this 
personal  element  that  obedience  will  become  pos 
sible,  and  will  lead  to  holiness.  Mark  well  God's 
words :  'If  ye  will  obey  my  voice,  and  keep  my 
covenant.'  The  voice  is  more  than  a  law  or  a  book ; 
it  always  implies  a  living  person  and  intercourse 
with  him.  It  is  this  that  is  the  secret  of  gospel 
obedience :  hearing  the  voice  and  following  the 
lead  of  Jesus  as  a  personal  friend,  a  living  Saviour. 
It  is  being  led  by  the  Spirit  of  God,  having  Him  to 
reveal  the  Presence,  and  the  Will,  and  the  Love  of 
the  Father,  that  will  work  in  us  that  personal 
relation  which  the  New  Testament  means  when  it 


speaks  of  doing  everything  unto  the  Lord,  as 
pleasing  God. 

Such  obedience  is  the  pathway  of  holiness.  Its 
every  act  is  a  link  to  the  living  God,  a  surrender 
of  the  being  for  God's  will,  for  God  Himself  to  take 
possession.  In  the  process  of  assimilation,  slow  but 
sure,  by  which  the  will  of  God,  as  the  meat  of  our 
souls,  is  taken  up  into  our  inmost  being,  our 
spiritual  nature  is  strengthened,  is  spiritualized, 
growing  up  into  an  holy  temple  in  which  God  can 
reveal  Himself  and  take  up  His  abode. 

Let  every  believer  study  to  realize  this.  When 
God  sanctified  the  seventh  day  as  His  period  of 
making  holy,  He  taught  us  that  He  could  not  do 
it  at  once.  The  revelation  and  communication  of 
holiness  must  be  gradual,  as  man  is  prepared  to 
receive  it.  God's  sanctifying  work  with  each  of  us, 
as  with  the  race,  needs  time.  The  time  it  needs 
and  seeks  is  the  life  of  daily,  hourly  obedience. 
All  that  is  spent  in  self-will,  and  not  in  the  living 
relation  to  the  Lord,  is  lost.  But  when  the  heart 
seeks  day  by  day  to  hearken  to  the  voice  and  to 
obey  it,  the  Holy  One  Himself  watches  over  His 
words  to  fulfil  them :  '  Ye  shall  be  unto  me  an  holy 
nation.'  In  a  way  of  which  the  soul  beforehand 
can  have  but  little  conception,  God  will  overshadow 
and  make  His  abode  in  the  obedient  heart.  The 
habit  of  always  listening  for  the  voice  and  obeying 
it  will  only  be  the  building  of  the  temple :  the 
Living  God  Himself,  the  Holy  One,  will  come  to 
take  up  His  abode.  The  glory  of  the  Lord  will  fill 


the  house,  and  the  promise  be  made  true,  '  I  will 
sanctify  it  by  my  glory.' 

'  I  brought  you  unto  myself ;  if  ye  will  obey  my 
voice  in  deed,  ye  shall  be  unto  me  an  holy  nation.' 
Seekers  after  holiness !  God  has  brought  you  to 
Himself.  And  now  His  voice  speaks  to  you.  all  the 
thoughts  of  His  heart,  that  as  you  take  them  in, 
and  make  them  your  own,  and  make  His  will  your 
own  by  living  and  doing  it,  you  may  enter  into 
the  most  complete  union  with  Himself,  the  union 
of  will  as  well  as  of  life,  and  so  become  a  holy 
people  unto  Him.  Let  obedience,  the  listening  to 
and  the  doing  the  will  of  God,  be  the  joy  and  the 
glory  of  your  life ;  it  will  give  you  access  unto  the 
Holiness  of  God. 


0  my  God !  Thou  hast  redeemed  me  for  Thyself, 
that  Thou  mightest  have  me  wholly  as  Thine  own, 
possessing,  filling  my  inmost  being  with  Thy  own 
likeness,  Thy  perfect  will,  and  the  glory  of  Thy 
Holiness.  And  Thou  seekest  to  train  me,  in  the 
power  of  a  free  and  loving  will,  to  take  Thy  will 
and  make  it  my  own,  that  in  the  very  centre  of  my 
being  I  may  have  Thine  own  perfection  dwelling  in 
me.  And  in  Thy  words  Thou  revealest  Thy  will, 
that  as  I  accept  and  keep  them  I  may  master  their 
Divine  contents,  and  will  all  that  Thou  wiliest. 

0  my  God !  let  me  live  day  by  day  in  such 
fellowship  with  Thee,  that  I  may  indeed  in  every- 


thing  hear  Thy  voice,  the  living  voice  of  the  living 
God  speaking  to  me.  Let  the  Holy  Spirit,  the 
Spirit  of  Thy  Holiness,  be  to  me  Thy  voice  guiding 
me  in  the  path  of  simple,  childlike  obedience.  I 
do  bless  Thee  that  I  have  seen  that  Christ,  in  whom 
I  am  holy,  was  the  obedient  one,  that  in  obedience 
He  sanctified  Himself  to  become  my  sanctification, 
and  that  abiding  in  Him,  Thy  obedient,  holy  Child, 
is  abiding  in  Thy  will  as  once  done  by  Him,  and 
now  to  be  done  by  me.  0  my  God !  I  will  indeed 
obey  Thy  will :  make  Thou  me  one  of  Thy  holy 
nation,  a  peculiar  treasure  above  all  people.  Amen. 

1.  'He  became  obedient  unto  death.'    'Though  He  was  a  Son,  yet  He  learned 
obedience  by  the  things  which  He  suffered.'   '  I  come  to  do  Thy  will.'   'In  which 
will  we  are  sanctified.'    Christ's  example  teaches  us  that  obedience  is  the 
only  path  to  the  Holiness  or  the  glory  of  God.    Be  this  your  consecration :  a 
surrender  in  everything  to  seek  and  do  the  mill  of  God. 

2.  We  are  'holy  In  Christ'— in  this  Christ  who  did  the  will  of  God  and  was 
obedient  to  the  death.     In  Him  it  Is  we  are  ;  in  Him  we  are  holy.    His  obedi 
ence  is  the  soil  in  which  we  are  planted,  and  must  be  rooted.     'It  is  my  meat 
to  do  His  will ; '  obedience  was  the  sustenance  of  His  life ;  in  doing  God's  will 
He  drew  down  Divine  nourishment;  it  must  be  so  with  us  too. 

3.  As  you  study  what  it  is  to  be  and  abide  in  Christ,  as  you  rejoice  you  are  in 
Him,  always  remember  it  is  Christ  who  obeyed  in  whom  God  has  planted  you. 

4.  If  ever  you  feel  perplexed  about  holiness,  just  yield  yourself  again  to  do 
God's  will ,  and  go  and  do  it.    It  is  ours  to  obey,  it  is  God's  to  sanctify. 

5.  Holy  In  Christ.     Christ  sanctified  Himself  by  obedience,  by  doing  the 
will  of  God,  and  in  that  will,  as  done  by  Him,  we  have  been  sanctified.    In 
accepting  that  will  as  done  by  Him,  in  accepting  Him,  I  am  holy.    In  accepting 
that  will  of  God,  as  to  be  done  by  me,  I  become  holy.    /  am  in  Him  ;  In  every 
act  of  living  obedience,  I  enter  into  living  fellowship  with  Him,  and  draw  the 
power  of  His  life  into  mine. 

6.  Obedience  depends  upon  hearing  the  voice.    Do  not  imagine  you  know  ths 
will  of  Qod.    Pray  and  wait  for  the  inward  teaching  of  the  Spirit. 



Holiness  anfc 

'  And  let  them  make  me  a  holy  place,  that  I  may  dwell  among 
them.1  —  Ex.  xxv.  8. 

'  And  the  tent  shall  be  sanctified  by  my  glory,  and  I  will  dwell 
among  the  children  of  Israel,  and  will  be  their  God.'  —  Ex. 
zxiz.  43,  45. 

THE  Presence  of  God  makes  holy,  even  when  it 
descends  but  for  a  little  while,  as  at  Horeb, 
in  the  burning  bush.  How  much  more  must  that 
Presence  make  holy  the  place  where  it  dwells,  where 
it  fixes  its  permanent  abode  !  So  much  is  this  the 
case,  that  the  place  where  God  dwells  came  to  be 
called  the  holy  place,  '  the  holy  place  of  the  habita 
tion  of  the  Most  High.'  All  around  where  God 
dwelt  was  holy  :  the  holy  city,  the  mountain  of 
God's  Holiness,  His  holy  house,  till  we  come  within 
the  veil,  to  the  most  holy  place,  the  holy  of  holies. 
It  is  as  the  indwelling  God  that  He  sanctifies  His 
house,  that  He  reveals  Himself  as  the  Holy  One  in 
Israel,  that  He  makes  us  holy  too. 

Because   God   is   holy,   the  house,   in   which   He 


dwells  is  holy  too.  This  is  the  only  attribute  of 
God  which  He  can  communicate  to  His  house ;  but 
this  one  He  can  and  does  communicate.  Among  men 
there  is  a  very  close  link  between  the  character  of  a 
house  and  its  occupants.  When  there  is  no  obstacle 
to  prevent  it,  the  house  unintentionally  reflects  the 
master's  likeness.  Holiness  expresses  not  so  much 
an  attribute  as  the  very  being  of  God  in  His 
infinite  perfection,  and  His  house  testifies  to  this 
one  truth,  that  He  is  holy,  that  where  He  dwells 
He  must  have  holiness,  that  His  indwelling  makes 
holy.  In  His  first  command  to  His  people  to  build 
Him  a  holy  place,  God  distinctly  said  that  it  was 
that  He  might  dwell  among  them :  the  dwelling  in 
the  house  was  to  be  the  shadowing  forth  of  His 
dwelling  in  the  midst  of  His  people.  The  house 
with  its  holiness  thus  leads  us  on  to  the  holiness  of 
His  dwelling  among  His  redeemed  ones. 

The  holy  place,  the  habitation  of  God's  Holiness, 
was  the  centre  of  all  God's  work  in  making  Israel 
holy.  Everything  connected  with  it  was  holy.  The 
altar,  the  priests,  the  sacrifices,  the  oil,  the  bread, 
the  vessels,  all  were  holy,  because  they  belonged  to 
God.  From  the  house  there  issued  the  twofold  voice 
— God's  call  to  be  holy,  God's  promise  to  make  holy. 
God's  claim  was  manifested  in  the  demand  for 
cleansing,  for  atonement,  for  holiness,  in  all  who 
were  to  draw  near,  whether  as  priests  or  worshippers. 
And  God's  promise  shone  forth  from  His  house  in 
the  provision  for  making  holy,  in  the  sanctifying 
power  of  the  altar,  of  the  blood  and  the  oil.  The 


house  embodied  the  two  sides  that  are  united  in 
holiness,  the  repelling  and  the  attracting,  the  con 
demning  and  the  saving.  Now  by  keeping  the 
people  at  a  distance,  then  by  inviting  and  bringing 
them  nigh,  God's  house  was  the  great  symbol  of 
His  own  Holiness.  He  had  come  nigh  even  to 
dwell  among  them ;  and  yet  they  might  not  come 
nigh,  they  might  never  enter  the  secret  place  of  His 

All  these  things  are  written  on  our  behalf.  It 
is  as  the  Indwelling  One  that  God  is  the  sanctifier 
of  His  people  still :  the  Indwelling  Presence  alone 
makes  us  holy.  This  comes  out  with  special  clear 
ness  if  we  note  how,  the  nearer  the  Presence  was, 
the  greater  the  degree  of  holiness.  Because  God 
dwelt  among  them,  the  camp  was  holy :  all 
uncleanness  was  to  be  removed  from  it.  But  the 
holiness  of  the  court  of  the  tabernacle  was  greater : 
uncleanness  which  did  not  exclude  from  the  camp 
would  not  be  tolerated  there.  Then  the  holy 
place  was  still  holier,  because  still  nearer  God. 
And  the  inner  sanctuary,  where  the  Presence  dwelt 
on  the  mercy-seat,  was  the  Holiest  of  All,  was 
most  holy.  The  principle  still  holds  good  :  holiness 
is  measured  by  nearness  to  God ;  the  more  of  His 
Presence,  the  more  of  true  holiness ;  perfect  in 
dwelling  will  be  perfect  holiness.  There  is  none 
holy  but  the  Lord  ;  there  is  no  holiness  but  in  Him. 
He  cannot  part  with  somewhat  of  His  holiness,  and 
give  it  to  us  apart  from  Himself ;  we  have  only  so 
much  of  holiness  as  we  have  of  God  Himself.  And 


to  have  Himself  truly  and  fully,  we  must  have  Him 
as  the  Indwelling  One.  And  His  indwelling  in  a 
house  or  locality,  without  life  or  spirit,  is  only  a 
faint  shadow  of  the  true  indwelling  as  the  Living  One, 
when  He  enters  into  and  penetrates  our  very  being, 
and  fills  us,  our  very  selves,  with  His  own  life. 

There  is  no  union  so  intimate,  so  real,  so  perfect, 
as  that  of  an  indwelling  life.  Think  of  the  life 
that  circulates  through  a  large  and  fruitful  tree. 
How  it  penetrates  and  fills  every  portion ;  how 
inseparably  it  unites  the  whole  as  long  as  it 
really  is  to  exist ! — in  wood  and  leaf,  in  flower  and 
fruit,  everywhere  the  indwelling  life  flows  and 
tills.  This  life  is  the  life  of  nature,  the  life 
of  the  Spirit  of  God  which  dwells  in  nature. 
It  is  the  same  life  that  animates  our  bodies,  the 
spirit  of  nature  pervading  every  portion  of  them 
with  the  power  of  sensibility  and  action. 

Not  less  intimate,  yea  rather,  far  more  wonderful 
and  real,  is  the  indwelling  of  the  Spirit  of  the  New 
Life,  through  whom  God  dwells  in  the  heart  of  the 
believer.  And  it  is  as  this  indwelling  becomes  a 
matter  of  conscious  longing  and  faith,  that  the  soul 
obeys  the  command,  'Let  them  make  me  a  holy 
place,  that  I  may  dwell  among  them/  and  experiences 
the  truth  of  the  promise, '  The  tent  shall  be  sanctified 
by  my  glory,  and  I  will  dwell  among  the  children 
of  Israel' 

It  was  as  the  Indwelling  One  that  God  revealed 
Himself  in  the  Son,  whom  He  sanctified  and  sent 
into  the  world.  More  than  once  our  Lord  insisted 


upon  it,  '  Believe  me,  that  I  am  in  the  Father  and 
the  Father  in  me ;  the  Father  abiding  in  me  doeth 
the  works.'  It  is  specially  as  the  temple  of  God 
that  believers  are  more  than  once  called  holy  in  the 
New  Testament :  '  The  temple  of  God  is  holy,  which 
temple  ye  are.'  '  Your  body  is  a  temple  of  the 
Holy  Spirit.'  'All  the  building  groweth  unto  an 
holy  temple  in  the  Lord.'  It  is — we  shall  later  on 
learn  to  understand  this  better — just  because  it  is 
through  the  Spirit  that  the  heart  is  prepared  for 
the  indwelling,  and  the  indwelling  effected  and 
maintained,  that  the  Spirit  so  peculiarly  takes  the 
attribute  of  Holy.  The  Indwelling  Spirit  is  the 
Holy  Spirit.  The  measure  of  His  indwelling,  or 
rather  of  His  revealing  the  Indwelling  Christ,  is 
the  measure  of  holiness. 

We  have  seen  what  the  various  degrees  of 
nearness  to  God's  Presence  in  Israel  were.  They 
are  still  to  be  found.  You  have  Christians  who 
dwell  in  the  camp,  but  know  little  of  drawing  nigh 
to  the  Holy  One.  Then  you  have  outer  court 
Christians :  they  long  for  pardon  and  peace,  they 
come  ever  again  to  the  altar  of  atonement;  but 
they  know  little  of  true  nearness  or  holiness ;  of 
their  privilege  as  priests  to  enter  the  holy  place. 
Others  there  are  who  have  learnt  that  this  is  their 
calling,  and  long  to  draw  near,  and  yet  hardly 
understand  the  boldness  they  have  to  enter  into 
the  Holiest  of  all,  and  to  dwell  there.  Blessed 
they  to  whom  this,  the  secret  of  the  Lord,  has  been 
revealed.  They  know  what  the  rent  veil  means, 


and  the  access  into  the  immediate  Presence.  The 
veil  hath  been  taken  away  from  their  hearts :  they 
have  found  the  secret  of  true  holiness  in  the  In 
dwelling  of  the  Holy  One,  the  God  who  is  holy  and 
makes  holy. 

Believer !  the  God  who  calls  you  to  holiness  is 
the  God  of  the  Indwelling  Life.  The  tabernacle 
typifies  it,  the  Son  reveals  it,  the  Spirit  communicates 
it,  the  eternal  glory  will  fully  manifest  it.  And 
you  may  experience  it.  It  is  your  calling  as  a 
believer  to  be  God's  Holy  Temple.  Oh,  do  but  yield 
yourself  to  His  full  indwelling !  seek  not  holiness 
in  the  first  place  in  what  you  are  or  do ;  seek  it  in 
God.  Seek  it  not  even  as  a  gift  from  God,  seek  it  in 
God  Himself,  in  His  indwelling  Presence.  Worship 
Him  in  the  beauty  of  holiness,  as  He  dwells  in  the 
high  and  holy  place.  And  as  you  worship,  listen 
to  His  voice :  '  Thus  saith  the  high  and  lofty  One, 
that  inhabiteth  eternity,  whose  name  is  Holy :  I 
dwell  in  the  high  and  holy  place,  with  him  also  that 
is  of  a  contrite  and  humble  spirit.'  It  is  as  the 
Spirit  strengthens  us  mightily  in  the  inward  man, 
so  that  Christ  dwells  in  our  heart  by  faith,  and  the 
Father  comes  and  makes  with  Him  His  abode  in  us, 
that  we  are  truly  holy.  Oh,  let  us  but,  in  true, 
true-hearted  consecration,  yield  ourselves  to  be,  as 
distinctly  as  was  the  tabernacle  or  the  temple,  given 
up  entirely  to  be  the  dwelling  of  the  Most  High,  the 
habitation  of  His  Holiness.  A  house  filled  with 
the  glory  of  God,  a  heart  filled  with  all  the  fulness 
of  God,  is  God's  promise,  is  our  portion.  Let  us 


in  faith  claim  and  accept  and  hold  fast  the  blessing: 
Christ,  the  Holy  One  of  God,  will  in  His  Father's 
Name,  enter  and  take  possession.  Then  faith  will 
bring  the  solution  of  all  our  difficulties,  the  victory 
over  all  our  failures,  the  fulfilment  of  all  our 
desires  :  '  The  tent,  the  heart,  shall  be  sanctified  by 
my  glory ;  and  I  will  dwell  among  them.'  The 
open  secret  of  true  holiness,  the  secret  of  the  joy 
unspeakable,  is  Christ  dwelling  in  the  heart  by 


We  bow  our  knees  to  the  Father  of  our  Lord 
Jesus,  that  He  would  grant  unto  us,  according  to  the 
riches  of  His  glory,  what  He  Himself  has  taught 
us  to  ask  for.  We  ask  nothing  less  thali  this,  that 
Christ  may  dwell  in  our  hearts  by  faith.  We  long  for 
that  most  blessed,  permanent,  conscious  indwelling 
of  the  Lord  Jesus  in  the  heart,  which  He  so 
distinctly  promised  as  the  fruit  of  the  Holy  Spirit's 
coming.  Father !  we  ask  for  what  He  meant  when 
He  spake  of  the  loving,  obedient  disciple :  '  I  will 
come  and  manifest  myself  to  him.  We  will  come 
and  take  up  our  abode  with  him.'  Oh,  grant  unto 
us  this  indwelling  of  Christ  in  the  heart  by  faith ! 

And  for  this,  we  beseech  Thee,  grant  us  to  be 
strengthened  with  might  by  Thy  Spirit  in  the  inner 
man.  0  Most  Mighty  God !  let  the  spirit  of  Thy 
Divine  Power  work  mightily  within  us,  renewing 
our  mind,  and  will,  and  affections,  so  that  the  heart 


be  all  prepared  and  furnished  as  a  temple,  as  a 
home,  for  Jesus.  Let  that  Blessed  Spirit  strengthen 
us  to  the  faith  that  receives  the  Blessed  Saviour 
and  His  indwelling  Presence. 

0  Most  Gracious  Father !  hear  our  cry.  We 
do  bow  our  knee  to  Thee.  We  plead  the  riches 
of  Thy  glory.  We  praise  Thee  who  art  mighty 
to  do  above  what  we  can  ask  or  think.  We  wait 
on  Thee,  0  our  Father:  oh,  grant  us  a  mighty 
strengthening  by  the  Spirit  in  the  inner  man,  that 
this  bliss  may  be  ours  in  its  full  blessedness,  our 
Lord  Jesus  dwelling  in  the  heart. 

We  ask  it  in  His  Name.     Amen. 

1.  God's  dwelling  in  the  midst  of  Israel  was  the  great  central  fact  to  which  a/I 
the  commands  concerning  holiness  were  but  preparatory  and  subordinate.    So 
the  work  of  the  Holy  Spirit  also  culminates  in  the  personal  Indwelling  of 
Christ.    (John  xla.  21,  23.    Eph.  III.  16,  17.)    Aim  at  this  and  expect  it. 

2.  The  tabernacle  with  Its  three  divisions  was,  as  of  other  spiritual  truths, 
so  the  Image  of  man's  threefold  nature.    Our  spirit  Is  the  Holiest  of  alt,  when 
God  is  meant  to  dwell,  where  the  Holy  Spirit  is  given.    The  life  of  the  soul, 
with  its  powers  of  feeling,  knowing,  and  willing,  Is  the  holy  place.    And  the 
outer  life  of  the  body,  of  conduct  and  action,  is  the  outer  court.    Begin  by 
believing  that  the  Spirit  dwells  In  the  Inmost  sanctuary,  where  His  workings 
are  secret  and  hidden.    Honour  Him  by  trusting  Him  to  work,  by  yielding  to 
Him  In  silent  worship  before  God.    From  within  He  will  take  possession  of 
thought  and  will;  He  will  even  fill  the  outer  court,  the  body,  with  the  Holiness 
of  God.    '  The  God  of  peace  Himself  sanctify  you  wholly ;  and  may  your  spirit, 
and  soul,  and  body,  be  preserved  entire,  without  blame.       Faithful  is  He  which 
calleth  you,  who  will  also  do  ft.' 

3.  God's  indwelling  was  within  the  veil,  in  the  unseen,  the  secret  place. 
Faith  knew  it,  and  served  Him  with  holy  fear.     Our  faith  knows  that  God 
the  Holy  Spirit  has  His  abode  in  the  hidden  place  of  our  Inner  life.     Set 
open  your  inmost  being  to  Him;  bow  in  lowly  reverence  before  the  Holy 
One  as  you  yield  yourself  to  His  working.    Holiness  Is  the  presence  of  the 
Indwelling  One. 



Holiness  antr  Jlefciattotu 

•  And  thou  shalt  make  a  plate  of  pure  gold,  and  grave  upon  it, 
HOLINESS  TO  THE  LORD.  And  it  shall  be  upon  Aaron's  fore 
head,  that  Aaron  may  bear  the  iniquity  of  the  holy  things, 
which  the  children  of  Israel  shall  hallow  in  all  their  holy  gifts; 
and  it  shall  always  be  upon  his  forehead,  that  they  may  be 
accepted  before  the  Lord.' — Ex.  xxviii.  36,  38. 

aOD'S  house  was  to  be  the  dwelling-place  of  His 
Holiness,  the  place  where  He  was  to  reveal 
Himself;  as  the  Holy  One,  not  to  be  approached  but 
with  fear  and  trembling ;  as  the  Holy-making  One, 
drawing  to  Himself  all  who  would  be  made  par 
takers  of  His  Holiness.  Of  the  revelation  of  His 
Holy  and  His  Holy-making  Presence,  the  centre  is 
found  in  the  person  of  the  high  priest,  in  his  double 
capacity  of  representing  God  with  man,  and  man 
with  God.  He  is  the  embodiment  of  the  Divine 
Holiness  in  human  form,  and  of  human  holiness  as 
a  Divine  gift,  as  far  as  the  dispensation  of  symbol 
and  shadow  could  offer  and  express  it.  In  him 
God  came  near  to  sanctify  and  bless  the  people.  In 



him  the  people  came  their  very  nearest  to  God.  And 
yet  the  very  Day  of  Atonement,  in  which  he  might 
enter  into  the  Most  Holy,  was  but  the  proof  of  how 
unholy  man  was,  and  how  unfit  to  abide  in  God's 
Presence.  In  himself  a  proof  of  Israel's  unholiness, 
he  yet  was  a  type  and  picture  of  the  coming  Saviour, 
our  blessed  Lord  Jesus,  a  wondrous  exhibition  of  the 
way  in  which  hereafter  the  holiness  of  God  should 
become  the  portion  of  His  people. 

Among  the  many  points  in  which  the  high  priest 
typified  Christ  as  our  sanctification,  there  is,  perhaps, 
none  more  suggestive  or  beautiful  than  the  holy 
crown  he  wore  on  his  forehead.  Everything  about 
him  was  to  be  holy.  His  garments  were  holy  gar 
ments.  But  there  was  to  be  one  thing  in  which 
this  holiness  reached  its  fullest  manifestation.  On 
his  forehead  he  was  always  to  wear  a  plate  of  gold, 
with  the  words  engraved  on  it,  HOLINESS  TO  THE 
LORD.  Every  one  was  to  read  there  that  the  whole 
object  of  his  existence,  the  one  thing  he  lived  for, 
was,  to  be  the  embodiment  and  the  bearer  of  the 
Divine  holiness,  the  chosen  one  through  whom 
God's  holiness  might  flow  out  in  blessing  upon  the 

The  way  in  which  the  blessing  of  the  holy  crown 
was  to  act  was  a  most  remarkable  one.  In  bearing 
HOLINESS  TO  THE  LORD  on  his  forehead,  he  is,  we 
read,  '  to  bear  the  iniquity  of  the  holy  things  which 
the  children  of  Israel  hallow ;  that  they  may  be 
accepted  before  the  Lord.'  For  every  sin  some 
sacrifice  or  way  of  atonement  had  been  devised, 


But  how  about  the  sin  that  cleaves  to  the  very 
sacrifice  and  religious  service  itself  ?  '  Thou  desirest 
truth  in  the  inward  parts.'  How  painfully  the  wor 
shipper  might  be  oppressed  by  the  consciousness 
that  his  penitence,  his  faith,  his  love,  his  obedience, 
his  consecration,  were  all  imperfect  and  defiled  !  For 
this  need,  too,  of  the  worshipper,  God  had  provided. 
The  holiness  of  the  high  priest  covered  the  sin  and 
the  unholiness  of  his  holy  things.  The  holy  crown 
was  God's  pledge  that  the  holiness  of  the  high  priest 
rendered  the  worshipper  acceptable.  If  he  was  un 
holy,  there  was  one  among  his  brethren  who  was 
holy,  who  had  a  holiness  that  could  avail  for  him 
too,  a  holiness  he  could  trust  in.  He  could  look  to 
the  high  priest  not  only  to  effect  atonement  by  his 
blood-sprinkling,  but  in  his  person  to  secure  a  holi 
ness  too  that  made  him  and  his  gifts  most  accept 
able.  In  the  consciousness  of  personal  unholiness 
he  might  rejoice  in  a  mediator,  in  the  holiness 
of  Another  than  himself,  the  priest  whom  God  had 

Have  we  not  here  a  most  precious  lesson,  leading 
us  a  step  farther  on  in  the  way  of  holiness  ?  To  our 
question,  How  God  makes  holy,  we  have  the  Divine 
answer :  Through  a  man  whom  the  Divine  Holiness 
has  chosen  to  rest  upon,  and  whose  holiness  belongs 
to  us,  as  His  brethren,  the  very  members  of  His  own 
body.  Through  a  holiness  which  is  of  such  efficacy, 
that  the  very  sins  of  our  holy  things  disappear,  and 
we  can  enter  the  Holy  Presence  with  the  assurance 
of  being  altogether  well-pleasing. 


And  is  not  just  this  the  lesson  that  many 
earnest  seekers  after  holiness  need  ?  They  know 
all  that  the  Word  teaches  of  the  blessed  Atonement, 
and  the  full  pardon  it  has  brought.  They  believe 
in  the  Father's  wonderful  love,  and  what  He  is 
ready  to  do  for  them.  And  yet,  when  they  hear  of 
the  childlike  simplicity,  the  assurance  of  faith,  the 
loving  obedience,  and  the  blessed  surrender  with 
which  the  Father  expects  them  to  come  and  receive 
the  blessing,  their  heart  fails  for  fear.  It  is  as  if 
the  blessing  were  all  beyond  their  reach.  What 
avails  that  the  Holy  One  is  said  to  come  so  nigh  ? 
their  unholiness  renders  them  incapable  of  claiming 
or  grasping  the  Presence  that  offers  itself  to  them. 
Just  see  how  the  Holy  One  here  reveals  His  way  of 
making  holy,  and  preparing  for  the  fellowship  of 
His  Holiness.  In  His  Elect  One  as  Mediator,  holi 
ness  is  prepared  and  treasured  up  enough  for  all 
who  come  through  Him.  As  I  bow  to  pray  or  wor 
ship,  and  feel  how  much  there  is  still  wanting  of 
that  humility,  and  fervency,  and  faith,  that  God  has 
a  right  to  demand,  I  may  look  up  to  the  High  Priest 
in  His  Holiness,  to  the  holy  crown  upon  His  fore 
head,  and  believe  that  the  iniquity  of  my  holy  things 
is  borne  and  taken  away.  I  may,  with  all  my  defi 
ciency  and  unworthiness,  know  most  assuredly  that 
my  prayer  is  acceptable,  a  sweet-smelling  savour. 
I  may  look  up  to  the  Holy  One  to  see  Him  smiling 
on  me,  for  the  sake  of  His  Anointed  One.  '  The 
holy  crown  shall  always  be  on  His  forehead,  that 
they  may  be  accepted  before  the  Lord.'  It  is  the 


blessed  truth  of  Substitution — One  for  all — of  Medi- 
atorship ;  God's  way  of  making  us  holy.  The 
sacrifice  of  the  worshipping  Israelite  is  holy  and 
acceptable  in  virtue  of  the  holiness  of  Another. 

The  Old  Testament  shadow  can  never  adequately 
set  forth  the  New  Testament  reality  with  its  fulness 
of  grace  and  truth.  As  we  proceed  in  our  study, 
we  shall  find  that  the  holiness  of  Jesus  our  sancti- 
fication  is  not  only  imputed  but  imparted,  because 
we  are  in  Him  ;  the  new  man  we  have  put  on  is 
created  in  true  holiness.  We  are  not  only  counted 
holy;  we  are  holy,  we  have  received  a  new  holy 
nature  in  Christ  Jesus.  '  He  that  sanctifieth  and 
they  who  are  sanctified  are  all  of  One;  therefore 
He  is  not  ashamed  to  call  them  brethren.'  It  is 
our  living  union  with  Jesus,  God's  Holy  One,  that 
has  given  us  the  new  and  holy  nature,  and  with 
that  a  claim  and  a  share  in  all  the  holiness  there  is 
in  Jesus.  And  so,  as  often  as  we  are  conscious  of 
how  unholy  we  are,  we  have  only  to  come  under 
the  covering  of  the  Holiness  of  Jesus,  to  enjoy  the 
full  assurance  that  we  and  our  gifts  are  most  ac 
ceptable.  However  great  be  the  weakness  of  our 
faith,  the  shortcoming  in  our  desire  for  God's  glory, 
the  lack  in  our  love  or  zeal,  as  we  see  Jesus,  with 
Holiness  to  the  Lord  on  His  forehead,  we  lift  up 
our  faces  to  receive  the  Divine  smile  of  full  approval 
and  perfect  acceptance. 

This  is  God's  way  of  making  holy.  Not  only 
with  the  holy  place,  as  we  have  seen,  but  with  the 
holy  persons  too,  He  begins  with  a  centre,  and 


from  that  in  ever-widening  circle  makes  holy. 
And  that  this  Divine  method  will  be  crowned  with 
success  we  may  be  sure.  In  the  Word  we  find  a 
most  remarkable  illustration  of  the  extent  to  which 
it  will  be  realized.  We  find  the  words  on  the  holy 
crown  once  again  in  the  Old  Testament  at  its  close. 
In  the  day  of  the  Lord,  '  there  shall  be  upon  the 
bells  of  the  horses,  HOLINESS  TO  THE  LORD.'  The 
high  priest's  motto  shall  then  have  become  the 
watchword  of  daily  life ;  every  article  of  beauty  or 
of  service  shall  be  holy  too  ;  from  the  head  it  shall 
have  extended  to  the  skirts  of  the  garments.  Let 
us  begin  with  realizing  the  Holiness  of  Jesus  in 
its  power  to  cover  the  iniquity  of  our  holy  things ; 
let  us  make  proof  of  it,  and  no  longer  suffer  our 
unworthiness  to  keep  us  back  or  make  us  doubt ; 
let  us  believe  that  we  and  our  holy  things  are 
acceptable,  because  in  Christ  holy  to  the  Lord ;  let 
us  live  in  this  consciousness  of  acceptance,  and 
enter  into  fellowship  with  the  Holy  One.  As  we 
enter  in  and  abide  in  the  holiness  of  Jesus,  it  will 
enter  in  and  abide  in  us.  It  will  take  possession 
and  spread  its  conquering  power  through  our  whole 
life,  until  with  us  too  upon  everything  that  belongs 
to  us  the  word  shall  shine,  HOLINESS  TO  THE  LORD. 
And  we  shall  again  find  how  God's  way  of  holiness 
is  ever  from  a  centre,  here  the  centre  of  our  renewed 
nature,  throughout  the  whole  circumference  of  our 
being,  to  make  His  Holiness  prove  its  power.  Let 
us  but  dwell  under  the  covering  of  the  Holiness  of 
Jesus,  as  He  takes  away  the  iniquity  of  our  holy 


things,  He  will  make  us  and  our  life  holy  to  the 


O  my  God  and  Father  !  my  soul  doth  bless  Thee 
for  this  wondrous  revelation  of  what  Thy  way  and 
Thy  grace  is  with  those  whom  Thou  hast  called 
'  Holy  in  Christ.'  Thou  knowest,  0  Lord,  how 
continually  our  hearts  have  limited  our  acceptance 
with  Thee  by  our  attainments,  and  conscious  short 
coming  has  wrought  condemnation.  We  knew  too 
little  how.  in  the  Holiness  of  Him  who  makes  us 
holy,  there  is  a  Divinely  infinite  efficacy  to  cover 
our  iniquities,  and  give  us  the  assurance  of  perfect 
acceptance.  Blessed  Father  !  open  our  eyes  to  see, 
and  our  hearts  to  understand  this  holy  crown  of  our 
blessed  Jesus,  with  its  wondrous  and  most  blessed, 

And  when  our  hearts  condemn  us,  because  our 
prayers  are  so  little  consciously  according  to  the 
will  or  to  the  glory  of  God,  or  truly  in  the  name  of 
Jesus,  0  most  Holy  Father,  be  pleased  by  Thy  Spirit 
to  show  us  how  bright  the  smile  and  how  hearty  the 
welcome  is  we  still  have  with  Thee.  Teach  us  to 
come  in  the  Holiness  of  our  High  Priest,  and  enter 
into  Thine,  until  it  take  possession  of  us,  and  per 
meate  our  whole  being,  and  all  that  is  in  us  be 
holy  to  the  Lord.  Amen. 

1,  Holiness  is  not  something  I  can  see  or  admire  in  myself :  it  is  covering 
myself,  losing  myself,  in  the  Holiness  of  Jesus.  How  wonderfully  this  Is 
typified  in  Aaron  and  the  holu  crown.  And  the  more  I  see  and  have  appre- 


bended  of  the  Holiness  of  Jesus,  the  leas  shall  I  see  or  seek  of  holiness  /» 

2.  He  will  make  me  holy :  my  tempers  and  dispositions  will  be  renewed ;  my 
heart  and  mind  cleansed  and  sanctified ;  holiness  will  be  a  new  nature ;  and 
yet  there  will  be  all  along  the  consciousness,  humbling  and  yet  full  of  joy  :  It 
is  not  I ;  Christ  liueth  in  me. 

3.  Let  us  lie  very  low  and  tender  before  God,  that  the  Holy  Spirit  may 
reueal  to  us  what  it  is  to  be  holy  in  the  Holiness  of  Another,  In  the  Holiness  of 
Jesus,  that  is,  in  the  Holiness  of  God. 

4.  Do  not  trouble  or  weary  too  much  to  grasp  this  with  the  intellect.    Just 
believe  it,  and  look  in  simplicity  and  trust  to  Jesus  to  make  It  all  right  for 

5.  Holy  in  Christ.    In  childlike  faith  I  take  Christ's  holiness  afresh  as  my 
covering  before  God.    In  loving  obedience  I  take  it  into  my  will  and  life.    I 
trust  and  I  follow  Jesus  :  this  is  the  path  of  holiness. 

6.  If  we  gather  up  the  lessons  we  have  found  in  the  Word  from  Paradise 
downward,  we  see  that  the  elements  of  holiness  in  us  are  these,  each  corre 
sponding  to  some  special  aspect  of  God's  holiness :  deep  Restfulness  (ch,  3), 
humble  Reverence  (ch.  4),  entire  Surrender  (ch.  5),  joyful  Adoration  (ch.  6), 
simple  Obedience  (ch.  7).     These  all  prepare  for  the  Divine  Indwelling  (ch.  8), 
and  this  again  we  have  through  the  Abiding  in  Jesus  with  the  Crown  of 
Holiness  on  His  head. 



antr  -Separation. 

•  I  am  the  Lord  your  God,  which  have  separated  you  from 
other  people.  And  ye  shall  be  holy  unto  me,  for  I  the  Lord  am 
holy,  and  have  separated  you  from  other  people  that  ye  should 
be  MineS— LEV.  xx.  24,  26. 

'  Until  the  days  be  fulfilled,  in  the  which  he  separateth  him 
self  unto  the  Lord,  he  shall  be  holy.  .  .  .  All  the  days  of  his 
separation  he  is  holy  unto  the  Lord.'— NUM.  vi.  5,  8. 

'Wherefore  Jesus  also,  that  He  might  sanctify  the  people 
through  His  own  blood,  suffered  without  the  gate.  Let  us 
therefore  go  forth  unto  Him  without  the  camp,  bearing  His 
reproach.' — HEB.  xiii.  12,  13. 

QEPAEATION  is  not  holiness,  but  is  the  way  to 
*-}  it.  Though  there  can  be  no  holiness  without 
separation,  there  can  be  separation  that  does  not 
lead  to  holiness.  It  is  of  deep  importance  to  under 
stand  both  the  difference  and  the  connection,  that 
we  may  be  kept  from  the  right  -  hand  error  of 
counting  separation  alone  as  holiness,  as  well  as 
the  left-hand  error  of  seeking  holiness  without 

The  Hebrew  word  for  holiness  possibly  comes  from 
a  root  that  means  to  separate.  But  where  we 


have  in  our  translation  '  separate '  or  '  sever '  or  '  set 
apart/  we  have  quite  different  words.1  The  word  for 
holy  is  used  exclusively  to  express  that  special  idea. 
And  though  the  idea  of  holy  always  includes  that  of 
separation,  it  is  itself  something  infinitely  higher. 
It  is  of  great  importance  to  understand  this  well, 
because  the  being  set  apart  to  God,  the  surrender  to 
His  claim,  the  devotion  or  consecration  to  His  ser 
vice,  is  often  spoken  of  as  if  this  constituted  holiness. 
We  cannot  too  earnestly  press  the  thought  that 
this  is  only  the  beginning,  the  presupposition :  holi 
ness  itself  is  infinitely  more  ;  not  what  I  am,  or  do, 
or  give,  is  holiness,  but  what  God  is,  and  gives,  and 
does  to  me.  It  is  God's  taking  possession  of  me  that 
makes  me  holy  ;  it  is  the  Presence  and  the  glory  of 
God  that  really  makes  holy.  A  careful  study  of 
God's  words  to  Israel  will  make  this  clear  to  us. 
Eight  times  we  find  the  expression  in  Leviticus,  '  Ye 
shall  be  holy,  for  I  am  holy.'  Holiness  is  the 
highest  attribute  of  God,  expressive  not  only  of  His 
relation  to  Israel,  but  of  His  very  being  and  nature, 
His  infinite  moral  perfection.  And  though  it  is 
by  very  slow  and  gradual  steps  that  He  can  teach 
the  carnal  darkened  mind  of  man  what  this  means, 
yet  from  the  very  commencement  He  tells  His 
people  that  His  purpose  is  that  they  should  be 
like  Himself  —  holy  because  and  as  He  is  holy. 
To  tell  me  that  God  separates  men  for  Himself 
to  be  His,  even  as  He  gives  Himself  to  be  theirs, 
tells  me  of  a  relation  that  exists,  but  tells  me 
1  See  Note  B. 


nothing  of  the  real  nature  of  this  Holy  Being,  or  of 
the  essential  worth  of  the  holiness  He  will  com 
municate  to  me.  Separation  is  only  the  setting  apart 
and  taking  possession  of  the  vessel  to  be  cleansed 
and  used  ;  it  is  the  filling  of  it  with  the  precious 
contents  we  entrust  to  it  that  gives  it  its  real  value. 
Holiness  is  the  Divine  filling  without  which  the 
separation  leaves  us  empty.  Separation  is  not 

But  separation  is  essential  to  holiness.  '  I  have 
separated  you  from  other  people,  and  ye  shall  be 
holy.'  Until  I  have  chosen  out  and  separated  a 
vessel  from  those  around  it,  and,  if  need  be,  cleansed 
it,  I  cannot  fill  or  use  it.  I  must  have  it  in  my 
hand,  full  and  exclusive  command  of  it  for  the  time 
being,  or  I  will  not  pour  into  it  the  precious  milk 
or  wine.  And  just  so  God  separated  His  people 
when  He  brought  them  up  out  of  Egypt,  separated 
them  unto  Himself  when  He  gave  them  His 
covenant  and  His  law,  that  He  might  have  them 
under  His  control  and  power,  to  work  out  His 
purpose  of  making  them  holy.  This  He  could  not 
do  until  He  had  them  apart,  and  had  wakened  in 
them  the  consciousness  that  they  were  His  peculiar 
people,  wholly  and  only  His,  until  He  had  so  taught 
them  also  to  separate  themselves  to  Him.  Separa 
tion  is  essential  to  holiness. 

The  institution  of  the  Nazarite  will  confirm  this, 
and  will  also  bring  out  very  clearly  what  separation 
means.  Israel  was  meant  to  be  a  holy  nation.  Its 
holiness  was  specially  typified  in  its  priests.  With 


regard  to  the  individual  Israelite,  we  nowhere  read 
in  the  books  of  Moses  of  his  being  holy.  But  there 
were  ordinances  through  which  the  Israelite,  who 
would  fain  prove  his  desire  to  be  entirely  holy, 
could  do  so.  He  might  separate  himself  from  the 
ordinary  life  of  the  nation  around  him,  and  live  the 
life  of  a  Nazarite,  a  separated  one.  This  separation 
was  accepted,  in  those  days  of  shadow  and  type,  as 
holiness.  '  All  the  days  of  his  separation  he  is  holy 
unto  the  Lord.' 

The  separation  consisted  specially  in  three 
things — temperance,  in  abstinence  from  the  fruit  of 
the  vine ;  humiliation,  in  not  cutting  or  shaving  his 
hair  ('  it  is  a  shame  for  a  man  if  he  have  long  hair ') ; 
self-sacrifice,  in  not  defiling  himself  for  even  father 
or  mother,  on  their  death.  What  we  must  specially 
note  is  that  the  separation  was  not  from  things 
unlawful,  but  things  lawful.  There  was  nothing 
sinful  in  itself  in  Abraham  living  in  his  father's 
house,  or  in  Israel  dwelling  in  Egypt.  It  is  in 
giving  up,  not  only  what  can  be  proved  to  be  sin, 
but  all  that  may  hinder  the  full  intensity  of  our 
surrender  into  God's  hands  to  make  us  holy,  that 
the  spirit  of  separation  is  manifested. 

Let  us  learn  the  lessons  this  truth  suggests.  We 
must  know  the  need  for  separation.  It  is  no  arbi 
trary  demand  of  God,  but  has  its  ground  in  the 
very  nature  of  things.  To  separate  a  thing  is  to 
set  it  free  for  one  special  use  or  purpose,  that  it 
may  with  undivided  power  fulfil  the  will  of  him  who 
chose  it,  and  so  realize  its  destiny.  It  is  the  prin- 


cipie  that  lies  at  the  root  of  all  division  of  labour ; 
complete  separation  to  one  branch  of  study  or 
labour  is  the  way  to  success  and  perfection.  I  have 
before  me  an  oak  forest  with  the  trees  all  shooting 
up  straight  and  close  to  each  other.  On  the  out 
skirts  there  is  one  tree  separated  from  his  fellows ; 
its  heavy  trunk  and  wide-spreading  branches  prove 
how  its  being  separated,  and  having  a  large  piece  'of 
ground  separated  to  its  own  use,  over  which  roots 
and  branches  can  spread,  is  the  secret  of  growth 
and  greatness.  Our  human  powers  are  limited  ;  if 
God  is  to  take  full  possession,  if  we  are  fully  to 
enjoy  Him,  separation  to  Him  is  nothing  but  the 
simple,  natural,  indispensable  requisite.  God  wants 
us  all  to  Himself,  that  He  may  give  Himself  all 
to  us. 

We  must  know  the  purpose  of  separation.  It  is 
to  be  found  in  what  God  has  said,  'Ye  shall  be  holy 
unto  me,  for  I  the  Lord  am  holy,  and  have  separated 
you  from  the  people,  that  ye  should  be  MINK'  God 
has  separated  us  for  Himself  in  the  deepest  sense  of 
the  word ;  that  He  might  enter  into  us,  and  show 
forth  Himself  in  us.  His  holiness  is  the  sum  and 
the  centre  of  all  His  perfections ;  it  is  that  He  may 
make  us  holy  like  Himself  that  He  has  separated 
us.  Separation  never  has  any  value  in  itself ;  it 
may  become  most  wrong  or  hurtful ;  everything 
depends  upon  the  object  proposed.  It  is  as  God 
gets  and  takes  full  possession  of  us,  as  the  eternal 
life  in  Christ  has  the  mastery  of  our  whole  being,  as 
the  Holy  Spirit  flows  fully  and  freely  through  us, 


so  that  we  dwell  in  God,  and  God  in  us,  that 
separation  will  be,  not  a  thing  of  ordinances  and 
observances,  but  a  spiritual  reality.  And  it  is  as 
this  purpose  of  God  is  seen  and  accepted  and 
followed  after,  that  difficult  questions  as  to  what  we 
must  be  separated  from,  and  how  much  sacrifice 
separation  demands,  will  find  an  easy  answer.  God 
separates  from  all  that  does  not  lead  us  into  His 
holiness  and  fellowship. 

We  need,  above  all,  to  know  the  power  of  separation, 
the  power  that  leads  us  into  it  in  the  spirit  of  desire 
and  of  joy,  of  liberty  and  of  love.  The  great 
separating  word  in  human  language  is  the  word  Mine. 
In  this  we  have  the  great  spring  of  effort  and  of 
happiness  :  in  the  child  with  its  toys,  in  labour  with 
its  gains  and  rewards,  in  the  patriot  who  dies  for  his 
country,  it  is  this  Mine  that  lays  its  hand  on  what 
it  sets  apart  from  all  else.  It  is  the  great  word  that 
love  uses.  Be  it  the  child  that  says  to  its  mother, 
My  own  mamma,  and  calls  forth  the  response,  My 
own  child  ;  the  bridegroom  who  draws  the  daughter 
from  her  beloved  home  and  parents  to  become  his ; 
or  the  Holy  God  who  speaks  :  '  I  have  separated  you 
from  the  people,  that  ye  should  be  Mine  ; '  it  is  always 
with  that  Mine  that  love  exerts  its  mighty  power,  and 
draws  from  all  else  to  itself.  God  Himself  knows  no 
mightier  argument,  can  put  forth  no  more  powerful 
attraction  than  this, '  that  ye  should  be  Mine.'  And 
the  power  of  separation  will  come  to  us,  and  work 
in  us,  just  as  we  yield  ourselves  to  study  and  realize 
that  holy  purpose,  to  listen  to  and  appropriate  that 


wondrous  Mine,  to  be  apprehended  and  possessed  of 
that  Almighty  Love. 

Let  us  study  step  by  step  the  wondrous  path 
in  which  Divine  Love  does  it  separating  work. 
In  redemption  it  prepares  the  way.  Israel  is 
separated  from  Egypt  by  the  blood  of  the  Lamb 
and  the  guiding  pillar  of  fire.  In  its  command, 
'  Come  out  and  be  separate,'  it  wakens  man  to 
action ;  in  its  promises,  '  I  will  be  your  God,'  it 
stirs  desire  and  strengthens  faith.  In  all  the 
holy  saints  and  servants  of  God,  and  at  last  in 
Him  who  was  holy,  harmless,  undefiled,  separate 
from  sinners,  it  points  the  way.  In  the  power  of 
the  Holy  Spirit,  the  Spirit  of  Holiness,  it  seals  the 
separation  by  the  Presence  of  the  Indwelling  God. 
This  is  indeed  the  power  of  separation.  The  separat 
ing  power  of  the  Presence  of  God ;  this  it  is  we  need 
to  know.  '  Wherein  now  shall  it  be  known  that  1 
have  found  grace  in  Thy  sight,  I  and  Thy  people  ? ' 
said  Moses :  '  is  it  not  in  that  Thou  goest  with  us  ?  so 
shall  we  be  separated,  I  and  Thy  people,  from  all  the 
people  that  are  upon  the  face  of  the  earth.'  It  is 
the  consciousness  of  God's  Indwelling  Presence, 
making  and  keeping  us  His  very  own,  that  works 
the  true  separateness  from  the  world  and  its  spirit, 
from  ourselves  and  our  own  will.  And  it  is  as  this 
separation  is  accepted  and  prized  and  persevered  in 
by  us,  that  the  holiness  of  God  will  enter  in  and 
take  possession.  And  we  shall  realize  that  to  be 
the  Lord's  property,  a  people  of  His  own,  is  infinitely 
more  than  merely  to  be  accounted  or  acknowledged  as 


His,  that  it  means  nothing  less  than  that  God,  in  the 
power  and  indwelling  of  the  Holy  Ghost,  fills  our 
being,  our  affections,  and  our  will  with  His  own  life 
and  holiness.  He  separates  us  for  Himself,  and 
sanctifies  us  to  be  His  dwelling.  He  comes  Him 
self  to  take  personal  possession  by  the  indwelling  of 
Christ  in  the  heart.  And  we  are  then  truly  separate, 
and  kept  separate,  by  the  presence  of  God  within  us. 


0  my  God !  who  hast  separated  me  for  Thyself, 
I    beseech  Thee,  by  Thy  mighty  power,  to  make 
this  Divine  separation  deed  and  truth  to  me.     May 
within,  in  the  depths  of  my  own  spirit,  and  with 
out,  in  all  my  intercourse,  the  crown  of  separation 
of  my  God  be  upon  me. 

1  pray  Thee  especially,  0  my  God,  to  perfect 
in    power    the    separation    from    self!       Let    Thy 
Presence  in  the  indwelling  of  my  Lord  Jesus  be 
the  power  that  banishes  self  from  the  throne.     I 
have    turned    from    it    with   abhorrence ;    oh,    my 
Father,  reveal   Thy   Son   fully  in  me !    it  is   His 
enthronement  in  my  heart  can    keep  me  as  Thy 
own,  as  Himself  takes  the  place  of  myself. 

And  give  me  grace,  Lord,  in  my  outward  life  to 
wait  for  a  Divine  wisdom,  that  I  may  know  to 
witness,  for  Thy  glory  and  for  what  Thy  people 
need,  to  the  blessedness  of  an  entire  giving  up  of 
everything  for  God,  a  separation  that  holds  back 
nothing,  to  be  His  and  His  alone. 


Holy  Lord  God !  visit  Thy  people.  Oh,  with 
draw  Thou  them  from  the  world  and  conformity 
to  it.  Separate,  Lord,  separate  Thine  own  for 
Thyself.  Separate,  Lord,  the  wheat  from  the 
chaff;  separate,  as  by  fire,  the  gold  from  the 
dross ;  that  it  may  be  seen  who  are  the  Lord's, 
even  His  holy  ones.  Amen. 

1.  Love  separates  effectually.    With  what  jealousy  a  husband  claims  his  wife, 
a  mother  her  children,  a  miser  his  possessions  !   Pray  that  the  Holy  Spirit 
may  show  how  God  brought  you  to  Himself,  that  you  should  be  His,     'He  is 
a  holy  God ;  He  is  a  Jealous  God.'    God's  hue  shed  abroad  in  the  heart  makes 
separation  easy. 

2.  Death  separates  effectually.    If  I  reckon  myself  to  be  indeed  dead  In 
Christ,  I  am  separated  from  self  by  the  power  of  Christ 's  death.   Life  separates 
still  more  mightily.    As  I  say,  'Not  I,  but  Christ  liueth  in  me,'  I  am  lifted  up 
out  of  the  life  of  self. 

3.  Separation  must  be  manifest;  it  Is  meant  as  a  witness  to  others  and 
ourselves ;  it  must  find  expression  in  the  external,  if  Internally  it  Is  to  be  real 
and  strong.    It  is  the  characteristic  of  a  symbolic  action  that  it  not  merely 
expresses  a  feeling,  but  nourishes  and  strengthens  the  feeling  to  which  it 
corresponds.    When  the  soul  enters  the  fellowship  of  God,  it  feels  the  need  of 
external  separation,  sometimes  even  from  what  appears  to  others  harmless. 
If  animated  by  the  spirit  of  lowly  consecration  to  God,  the  external  may  be  a 
great  strengthening  of  the  true  separateness. 

4.  Separation  to  God  and  appropriation  by  Him  go  together.    This  has  been 
the  blessing  that  has  come  to  martyrs,  confessors,  missionaries, — all  who 
have  given  distinct  expression  to  the  forsaking  all. 

5.  Separation  begins  in  love,  and  ends  in  love.    The  spirit  of  separation 
is  the  spirit  of  self-sacrifice,  of  surrender  to  the  love  of  God ;  the  truly 
separate  one  will  be  the  most  loving  and  love-winning,  given  up  to  serve  God 
and  man.     Is  not  what  separates,  what  distinguishes  Jesus  from  all  others, 
His  self-sacrificing  love  ?    This  is  His  separateness,  in  which  we  are  to  be 
made  like  Him. 

6.  God's  holiness  is  His  separateness ;  let  us  enter  into  His  separateness 
from  the  world  ;  that  will  be  our  holiness.    Unite  thyself  to  God.    Then  art 
thou  separate  and  holy.    God  separates  for  Himself,  not  by  an  act  from 
without,  but  as  His  Will  and  Presence  take  possession  of  us. 



Efje  $?ol2  ®ne  of  Israel 

•  I  am  the  Lord  that  brought  you  up  out  of  the  land  of  Egypt, 
to  be  your  God  ;  ye  shall  therefore  be  holy,  for  /  am  holy.  I 
the  Lord  which  make  you  holy,  am  holy.'  —  LEV.  zi.  45,  xxi.  8. 

'  I  am  the  Lord  Thy  God,  the  Holy  One  of  Israel,  Thy  Saviour. 
Thus  saith  the  Lord,  your  Redeemer,  the  Holy  One  of  Israel  : 
I  am  the  Lord,  your  Holy  One,  the  Creator  of  Israel,  your 
King.'—  ISA.  xliii.  3,  14,  15. 

IN"  the  book  of  Exodus  we  found  God  making 
provision  for  the  Holiness  of  His  people.  In 
the  holy  times  and  holy  places,  holy  persons,  holy 
things,  and  holy  services,  He  had  taught  His  people 
that  everything  around  Him,  that  all  that  would 
come  near  Him,  must  be  holy.  He  would  only 
dwell  in  the  midst  of  holiness  ;  His  people  must  be 
a  holy  people.  But  there  is  no  direct  mention  of 
God  Himself  as  holy.  In  the  book  of  Leviticus  we 
are  led  on  a  step  further.  Here  first  we  have  God 
speaking  of  His  own  holiness,  and  making  it  the 
plea  for  the  holiness  of  His  people,  as  well  as  its 
pledge  and  power.  Without  this  the  revelation  of 


holiness  were  incomplete,  and  the  call  to  holiness 
powerless.  True  holiness  will  come  to  us  as  we 
learn  that  God  Himself  alone  is  holy.  It  is  He 
alone  makes  holy ;  it  is  as  we  come  to  Himself,  and 
in  obedience  and  love  are  linked  to  Himself,  that 
His  Holiness  can  rest  on  us.1 

From  the  books  of  Moses  onwards  we  shall  find 
that  the  name  of  God  as  holy  is  found  but  seldom 
in  the  inspired  writings,  until  we  come  to  Isaiah, 
the  evangelist  prophet.  There  it  occurs  twenty-six 
times,  and  has  its  true  meaning  opened  up  in  the 
way  in  which  it  is  linked  with  the  name  of  Saviour 
and  Eedeemer.  The  sentiments  of  joy  and  trust 
and  praise,  with  which  a  redeemed  people  would 
look  upon  their  Deliverer,  are  all  mentioned  in 
connection  with  the  name  of  the  Holy  One.  '  Cry 

1  '  I  am  the  Lord  your  God  ;  ye  shall  therefore  make  holy  your 
selves,  and  be  holy,  for  I  am  holy '  (Lev.  xi.  44). 

'  I  am  the  Lord  that  bringeth  you  up  out  of  the  land  of  Egypt 
to  he  your  God  :  ye  shall  therefore  be  holy,  for  I  am  holy '  (Lev. 
xi  45). 

'  Ye  shall  be  holy,  for  7  the  Lord  your  God  am  holy '  (Lev.  xix.  2). 

'  Make  holy  yourselves  therefore,  and  be  ye  holy,  for  I  am  the 
Lord  your  God  ;  ye  shall  keep  my  statutes  and  do  them  :  I  am  the 
Lord  which  make  you  holy '  (Lev.  xx.  7,  8). 

'  Ye  shall  be  holy  unto  me,  for  /  the  Lord  am  holy,  and  have 
separated  you  from  other  people,  that  ye  should  be  mine '  (Lev. 
xx.  26). 

'  The  priest  shall  be  holy  unto  thee,  for  7  the  Lord  which  make 
you  holy,  am  holy '  (Lev.  xxi.  8). 

'  I  will  he  hallowed  among  the  children  of  Israel ;  I  am  tb«  Lord 
which  make  you  holy '  (Lev.  xxii.  32). 

'  I  am  the  Lord  which  make  them  holy'  (Lev.  xxi.  15,  23  ;  xxii. 
9,  16). 


aloud  and  shout,  thou  inhabitant  of  Zion,  for  great 
is  the  Holy  One  of  Israel  in  the  midst  of  thee.' 
'  The  poor  among  men  shall  rejoice  in  the  Holy  One 
of  Israel'  '  Thou  shalt  rejoice  in  the  Lord,  and 
shalt  glory  in  the  Holy  One  of  Israel.'  In  Paradise 
we  saw  that  God  the  Creator  was  God  the  Sanctifier, 
perfecting  the  work  of  His  hands.  In  Israel  we 
saw  that  God  the  Kedeemer  was  ever  God  the 
Sanctifier,  making  holy  the  people  He  had  chosen 
for  Himself.  Here  in  Isaiah  we  see  how  it  is  God 
the  Sanctifier,  the  Holy  One,  who  is  to  bring  about 
the  great  redemption  of  the  New  Testament:  as 
the  Holy  One,  He  is  the  Redeemer.  God  redeem? 
because  He  is  holy,  and  loves  to  make  holy :  Holi 
ness  will  be  Redemption  perfected.  Redemption 
and  Holiness  together  are  to  be  found  in  the 
personal  relation  to  God.  The  key  to  the  secret 
of  holiness  is  offered  to  each  believer  in  that  word : 
'Thus  saith  the  Lord,  your  Redeemer,  the  Holy 
One  of  Israel:  I  am  the  Lord,  your  Holy  One.1 
To  come  near,  to  know,  to  possess  the  Holy  One, 
and  be  possessed  of  Him,  is  Holiness. 

If  God's  Holiness  is  thus  the  only  hope  for  ours, 
it  is  right  that  we  seek  to  know  what  that  Holiness 
is.  And  though  we  may  find  it  indeed  to  be  some 
thing  that  passeth  knowledge,  it  will  not  be  in  vain 
to  gather  up  what  has  been  revealed  in  the  Word  con 
cerning  it.  Let  us  do  so  in  the  spirit  of  holy  fear  and 
worship,  trusting  to  the  Holy  Spirit  to  be  our  teacher. 

And  let  us  first  notice  how  this  Holiness  of  God, 
though  it  is  often  mentioned  as  one  of  the  Divine 


attributes,  can  hardly  be  counted  such,  on  a  level 
with  the  others.  The  other  attributes  all  refer  to 
some  special  aspect  or  characteristic  of  the  Divine 
Nature ;  Holiness  appears  to  express  what  is  the 
very  essence  or  perfection  of  the  Divine  Being 
Himself.  None  of  the  attributes  can  be  predicated 
of  all  that  belongs  to  God ;  but  Scripture  speaks  of 
His  Holy  Name,  His  Holy  Day,  His  Holy  Habita 
tion,  His  Holy  Word.  In  the  word  Holy  we  have 
the  nearest  possible  approach  to  a  summary  of  all 
the  Divine  perfections,  the  description  of  what 
Divinity  is.  We  speak  of  the  other  attributes  as 
Divine  perfections,  but  in  this  we  have  the  only 
human  expression  for  the  Divine  Perfection  itself 
It  is  for  this  reason  that  theologians  have  found 
such  difficulty  in  framing  a  definition  that  can 
express  all  the  word  means.1 

The  original  Hebrew  word,  whether  derived 
from  a  root  signifying  to  separate,  or  another  with 
the  idea  of  shining,  expressed  the  idea  of  something 
distinguished  from  others,  separate  from  them  by 
superior  excellence.  God  is  Separate  and  different 
from  all  that  is  created,  keeps  Himself  separate 
from  all  that  is  not  God ;  as  the  Holy  One  He 
maintains  His  Divine  glory  and  perfection  against 
whatever  might  interfere  with  it :  '  There  is  none 
holy,  but  the  Lord ; '  '  To  whom  will  you  liken  me  ? 
or  shall  I  be  equal  ?  saith  the  Holy  One.'  As 
Holy,  God  is  indeed  the  Incomparable  One  ;  Holiness 

1  See  Note  C  for  some  account  of  the  different  definitions  that 
have  been  given. 


is  His  alone ;  there  is  nothing  like  it  in  heaven 
or  earth,  except  when  He  gives  it.  And  so  our 
holiness  will  consist,  not  in  a  human  separation  in 
which  we  attempt  to  imitate  God's, — no,  but  in 
entering  into  His  separateness ;  belonging  entirely 
to  Him ;  set  apart  by  Him  and  for  Himself. 

Closely  connected  with  this  is  the  idea  of  Exalta 
tion  :  '  Thus  saith  the  High  and  Holy  One,  whose 
name  is  Holy.'  It  was  the  Holy  One  who  was  seen 
sitting  upon  a  throne  high  and  lifted  up,  the  object 
of  the  worship  of  the  seraphim.  In  Psalm  xcix. 
God's  Holiness  is  specially  spoken  of  in  connection 
with  His  exaltation.  For  this  reason,  too,  His 
Holiness  is  so  often  connected  with  His  Glory  and 
Majesty  (see  '  Sixth  Day ').  And  here  our  holiness 
will  be  seen  to  be  nothing  but  the  poverty  and 
humility  which  comes  when  '  the  loftiness  of  man  is 
brought  low,  and  the  Lord  alone  is  exalted.' 

If  we  inquire  more  closely  wherein  the  infinite 
excellence  of  this  Separateness  and  Exaltation  con 
sists,  we  are  led  to  think  of  the  Divine  Purity,  and 
that  not  only  in  its  negative  aspect — as  hatred  of 
sin — but  with  the  more  positive  element  of  perfect 
beauty.  Because  we  are  sinners,  and  the  revelation 
of  God's  Holiness  is  in  a  world  of  sin,  it  is  natural, 
it  is  right  and  meet,  that  the  first,  that  the  abiding 
impression  of  God's  Holiness  should  be  that  of 
an  Infinite  Purity  that  cannot  look  upon  sin,  in 
whose  Presence  it  becomes  the  sinner  to  hide  his 
face  and  tremble.  The  Eighteousness  of  God,  for 
bidding  and  condemning  and  punishing  sin,  has  its 


root  in  His  Holiness,  is  one  of  its  two  elements — 
the  devouring  and  destroying  power  of  the  con 
suming  fire.  '  God  the  Holy  One  is  sanctified  in 
righteousness'  (Isa.  v.  16);  in  righteousness  the 
Holiness  of  the  Holy  One  is  maintained  and  revealed. 
But  Light  not  only  discovers  what  is  impure,  that  it 
may  be  purified,  but  is  in  itself  a  thing  of  infinite 
beauty.  And  so  some  of  our  holiest  men  have  not 
hesitated  to  speak  of  God's  Holiness  as  the  infinite 
Pulchritude  or  Beauty  of  the  Divine  Being,  the 
Perfect  Purity  and  Beauty  of  that  Light  in  which 
God  dwelleth.  And  if  the  Holiness  of  God  is  to 
become  ours,  to  rest  upon  us,  and  enter  into  us, 
there  must  be,  without  ceasing,  the  holy  fear  that 
trembles  at  the  thought  of  grieving  the  infinite  sen 
sitiveness  of  this  Holy  One  by  our  sins,  and  yet  side 
by  side,  and  in  perfect  harmony  with  it,  the  deep 
longing  to  behold  the  Beauty  of  the  Lord,  an  admira 
tion  of  its  Divine  glory,  and  a  joyful  surrender  to 
be  His  alone. 

We  must  go  one  step  further.  When  God  says, 
'  I  am  holy  :  /  make  holy,'  we  see  that  one  of  the 
chief  elements  of  His  Holiness  is  this,  that  it  seeks 
to  communicate  itself,  to  make  partaker  of  its  own 
perfection  and  blessedness.  This  is  nought  but 
Love.  In  the  wonderful  revelation  in  Isaiah  of 
what  the  Holy  One  is  to  His  people,  we  must 
beware  of  misreading  God's  precious  Word.  It  is 
not  said,  that  though  God  is  the  Holy  One,  and 
hates  sin,  and  ought  to  punish  and  destroy,  that 
notwithstanding  this  He  will  save.  By  no  means. 


But  we  are  taught  that  as  the  Holy  One,  just  because 
He  is  the  Holy  One,  who  delights  to  make  holy,  He 
will  be  the  Deliverer  of  His  people.  (See  Hos. 
xi.  9.)  It  is  Holiness  above  everything  else  that 
we  are  invited  to  look  to,  to  trust  in,  to  rejoice  in. 
The  Holy  One  is  the  Holy-making  One  :  He  redeems 
and  saves  that  He  may  win  our  confidence  for 
Himself,  that  He  may  draw  us  to  Himself  as  the 
Holy  One,  that  in  the  personal  attachment  to  Him 
self  we  may  learn  to  obey,  to  become  of  one  mind 
with  Him,  to  be  holy  as  He  is  holy. 

The  Divine  Holiness  is  thus  that  infinite  Perfec 
tion  of  Divinity  in  which  Righteousness  and  Love 
are  in  perfect  harmony,  out  of  which  they  proceed, 
and  which  together  they  reveal.  It  is  that  Energy 
of  the  Divine  life  in  the  power  of  which  God  not 
only  keeps  Himself  free  from  all  creature  weakness 
or  sin,  but  unceasingly  seeks  to  lift  the  creature  into 
union  with  Himself  and  the  full  participation  of 
His  own  purity  and  perfection.  The  glory  of  God 
as  God,  as  the  God  of  Creation  and  Redemption,  is 
His  Holiness.  It  is  in  this  that  the  Separateness 
and  Exaltation  of  God,  even  above  all  thought  of 
man, really  consists.  '  God  is  Light;'  in  His  infinite 
Purity  He  reveals  all  darkness,  and  yet  has  no 
fellowship  with  it.  He  judges  and  condemns  it ; 
He  saves  out  of  it,  and  lifts  up  into  the  fellowship 
of  His  own  purity  and  blessedness.  This  is  the 
Holy  One  of  Israel. 

It  is  this  God  who  speaks  to  us,  'I  am  the 
Lord  your  God :  I  am  holy :  I  make  holy.'  It  is 


in  the  adoring  contemplation  of  His  Holiness,  in  the 
trustful  surrender  to  it,  in  the  loving  fellowship 
with  Himself,  the  Holy  One,  that  we  can  be  made 
holy.  My  brother !  would  you  be  holy  ?  listen  again, 
and  let,  in  the  deep  silence  of  trust,  God's  words 
sink  into  your  heart — '  Your  Holy  One.'  Come  to 
Himself  and  claim  Him  as  your  God,  and  claim  all 
that  He,  as  the  Holy  One  who  makes  holy,  can  do 
for  you.  Just  remember  that  Holiness  is  Himself. 
Come  to  Him  ;  worship  Him  ;  give  Him  the  glory. 
Seek  not,  even  from  Him,  holiness  in  yourself ;  let 
self  be  abased,  and  be  content  that  the  Holiness  is 
His.  As  His  presence  fills  your  heart,  as  His  Holi 
ness  and  Glory  are  your  one  desire,  as  His  holy 
Will  and  Love  are  your  delight, — as  the  Holy  One 
becomes  all  in  all  to  you, — you  will  be  holy  with 
the  holiness  He  loves  to  see.  And  as,  to  the  end, 
you  see  nothing  to  admire  in  self,  and  only  Beauty  in 
Him,  you  will  know  that  He  has  laid  of  His  glory 
on  you  ;  and  your  holiness  will  be  found  in  the 
song,  There  is  none  holy,  but  the  Lord. 


0  God !  we  have  again  heard  the  wonderful 
revelation  of  Thyself,  '  I  am  holy.'  And  as  we  felt 
how  infinitely  exalted  above  all  our  conceptions 
Thy  Holiness  is,  we  heard  Thy  call,  almost  still 
more  wonderful,  '  Be  ye  holy,  as  I  am  holy.'  And 
as  every  thought  of  how  we  were  to  be  holy,  as  Thou 
art  holy,  failed  us,  we  heard  Thy  voice  once  again, 


in  this  most  wonderful  word  of  all,  '  I  make  you 
holy.'  I  am  '  your  Holy  One.' 

Most  Holy  God  !  we  do  beseech  Thee,  give  us  in 
some  due  measure  to  realize  how  unholy  we  are, 
and  so  to  take  the  place  that  becomes  us  in  Thy 
presence.  Oh  that  the  sinfulness  of  our  nature, 
and  all  that  is  of  self,  may  be  so  discovered  to  us, 
that  it  may  be  no  longer  possible  to  live  in  it ! 
May  the  Light  that  reveals  this,  reveal  too,  how 
Thy  Holiness  is  our  only  hope,  our  sure  refuge,  our 
complete  deliverance.  0  Lord !  speak  into  our 
souls  the  word,  '  The  Holy  One,  your  Eedeemer,' 
'  Your  Holy  One,'  with  such  power  by  Thy  Spirit, 
that  our  faith  may  grow  into  the  assured  confidence 
that  we  can  be  holy  as  Thou  art  holy. 

Holy  Lord  God !  we  wait  for  Thee.  Reveal 
Thyself  in  power  within  us,  and  fit  us  to  be  the 
messengers  of  Thy  Holiness,  to  tell  Thy  people  how 
holy  Thou  art,  and  how  holy  we  must  be,  and  how 
holy  Thou  dost  make  us.  Amen. 

7.  This  Holy  One  is  God  Almighty.  Before  He  revealed  Himself  to  Israel 
as  the  Holy  One,  He  made  Himself  known  to  Abraham  as  the  Almighty,  'who 
quickeneth  the  dead. '  In  all  your  dealings  with  God  for  holiness,  remember 
He  is  the  Almighty  One,  who  can  do  wonders  in  you.  Say  often,  'Glory  to 
Him  who  is  mighty  to  do  exceeding  abundantly  above  all  we  ash  or  think. ' 

2.  This  Holy  One  is  the  Righteous  God,  a  consuming  fire.      Cast  yourself 
into  it,  that  all  that  is  sinful  may  be  destroyed.    As  you  lay  yourself  upon 
the  altar,  expect  the  fire.      'And  yield  your  members  unto  God  as  instru 
ments  of  Righteousness.' 

3.  This  Holy  One  is  the  God  of  Loue.      He  is  your  Father  ;  yield  yourself 
to   let  the   Holy  Spirit  cry   in   you,    Abba   Father!    that  is,    to   let    Him 
shed  abroad  and  fill  your  heart  with  God's  father-love.     God's  Holiness  is 
His  fatherliness  ;  our  holiness  is  childlikeness.    Be  simple,  louing,  trustful. 

4.  This  Holy  One  is  God.      Let  Him  be  God  to  you ;  ruling  all,  filling  all, 
working  all.      Worship  Him,  come   near  to  Him,   Hue  with  and  in  and  for 
Him  :  He  will  be  your  holiness. 

THE  THlilCE  HOLY  ONE.  107 



'  I  saw  the  Lord  sitting  on  a  throne,  high  and  lifted  up. 
Above  Him  stood  the  seraphim.  And  one  cried  to  another, 
and  said,  Holy,  holy,  holy  is  the  Lord  of  hosts  :  the  whole  earth 
is  full  of  His  glory.'  —  ISA.  vi.  1-3. 

'And  the  four  living  creatures,  they  have  no  rest  day  and 
night,  saying,  Holy,  holy,  holy  is  the  Lord  God,  the  Almighty, 
which  was,  and  which  is,  and  which  is  to  come.'  —  KEY.  iv.  8. 

IT  is  not  only  on  earth,  but  in  heaven  too,  that 
the  Holiness  of  God  is  His  chief  and  most 
glorious  attribute.  It  is  not  only  on  earth,  but  in 
heaven  too,  that  the  highest  inspiration  of  adoration 
and  praise  makes  mention  of  His  Holiness.  The 
brightest  of  living  beings,  they  who  are  ever  before 
and  around  and  above  the  throne,  find  their  glory 
in  adoring  and  proclaiming  the  Holiness  of  God: 
surely  there  can  be  for  us  no  higher  honour  than 
to  study  and  to  know,  to  worship  and  adore,  to 
proclaim  and  show  forth  the  glory  of  the  Thrice 
Holy  One. 

After  Moses,  as  we  know,  Isaiah  was  the  chief 


messenger  of  the  Holiness  of  God.  Each  had  a 
special  preparation  for  his  commission  to  make 
known  the  Holy  One.  Moses  saw  the  Holy  One 
in  the  fire,  and  hid  his  face  and  feared  to  look  upon 
God,  and  so  was  prepared  for  being  His  messenger, 
and  for  praising  Him  as  'glorious  in  holiness.' 
Isaiah,  as  he  heard  the  song  of  the  seraphim,  and 
saw  the  fire  on  the  altar,  and  the  house  filled  with 
the  smoke,  cried  out,  '  Woe  is  me.'  It  was  not  till, 
in  the  deep  sense  of  the  need  of  cleansing,  he  had 
received  the  touch  of  the  fire  and  the  purging  of  his 
sin,  that  he  might  bear  to  Israel  the  Gospel  of  the 
Holy  One  as  its  Eedeemer.  May  it  be  in  the  spirit 
of  fear  and  lowly  worship  that  we  listen  to  the  song 
of  the  seraphim,  and  seek  to  know  and  worship 
the  Thrice  Holy  One.  And  may  ours  too  be  the 
cleansing  with  the  fire,  that  we  may  be  found  fit 
to  tell  God's  people  that  He  is  the  Holy  One  of 
Israel,  their  Eedeemer. 

The  threefold  repetition  of  the  HOLY  has  at  all 
times  by  the  Church  of  Christ  been  connected  with 
the  Holy  Trinity.  The  song  of  the  living  creatures 
around  the  throne  (Eev.  iv.)  is  evidence  of  the  truth 
of  this  thought.  We  there  find  it  followed  by  the 
adoration  of  Him  who  was,  and  is,  and  is  to  come, 
the  Almighty :  the  Eternal  Source,  the  present 
manifestation  in  the  Son,  the  future  perfecting  of 
the  revelation  of  God  in  the  Spirit's  work  in  His 
Church.  The  truth  of  the  Holy  Trinity  is  often 
regarded  as  an  abstract  doctrine,  with  little  direct 
bearing  on  practical  life.  So  far  is  this  from  being 


the  case,  that  a  living  faith  must  root  in  it :  some 
spiritual  insight  into  the  relation  and  the  operation 
of  each  of  the  Three,  and  the  reality  of  their  living 
Oneness,  is  an  essential  element  of  true  growth  in 
knowledge  and  spiritual  understanding.1  Let  us 
here  regard  the  Trinity  specially  in  its  relation  to 
God's  Holiness  and  as  the  source  of  ours.  What 
does  it  mean  that  we  adore  the  Thrice  Holy  One  ? 
God  is  not  only  holy,  but  makes  holy :  in  the 
revelation  of  the  Three  Persons  we  have  the  revela 
tion  of  the  way  in  which  God  makes  holy. 

The  Trinity  teaches  us  that  God  has  revealed 
Himself  in  two  ways.  The  Son  is  the  Form  of  God, 
His  manifestation  as  He  shows  Himself  to  man,  the 
Image  in  which  His  unseen  glory  is  embodied,  and 
to  which  man  is  to  be  conformed.  The  Spirit  is 
the  Power  of  God,  working  in  man,  and  leading  him 
up  to  that  Image.  In  Jesus,  He  who  had  been  in 
the  form  of  God  took  the  form  of  man ;  and  the 
Divine  Holiness  was  literally  manifested  in  the 

1  The  Divine  necessity  and  meaning  of  the  doctrine  of  the  Trinity 
is  seen  from  the  counterpart  we  have  of  it  in  nature.  In  every 
living  object  that  exists  we  distinguish  first  the  life,  then  the  form 
or  shape  in  which  that  life  manifests  itself,  then  the  power  or 
effect  as  seen  in  the  result  which  the  life  acting  in  its  form  or 
manifestation  produces.  And  so  we  have  God  as  the  Unseen  One, 
the  Fountain  of  life  ;  the  Son  as  the  Form  or  Image  of  God,  the 
manifestation  of  the  Unseen  Life ;  and  the  Holy  Spirit  as  the 
Power  of  that  life  proceeding  from  the  Father  and  the  Son,  and 
working  out  the  purpose  of  God's  will  in  the  Church.  Applying 
this  thought  to  God  as  the  Holy  One,  we  shall  understand  better 
the  place  of  the  Son  and  the  Spirit  as  they  bring  to  us  the  Holiness 
of  God. 


form  of  a  human  life  and  the  members  of  a  human 
body.  A  new  holy  human  nature  was  formed  in 
Christ,  to  be  communicated  to  us.  In  His  death 
His  own  personal  holiness  was  perfected  as  human 
obedience,  and  so  the  power  of  sin  conquered  and 
broken.  Therefore  in  the  resurrection,  through 
the. Spirit  of  Holiness,  He  was  declared  to  be  the 
Son  of  God  with  power  to  impart  His  life  to  us. 
There  the  Spirit  of  Holiness  was  set  free  from  the 
veil  of  the  flesh,  the  trammels  that  hindered  it,  and 
obtained  power  to  enter  and  dwell  in  man.  The 
Holy  Spirit  was  poured  out  as  the  fruit  of  Resur 
rection  and  Ascension.  And  the  Spirit  is  now  the 
Power  of  God  in  us,  working  upwards  towards 
Christ,  to  reproduce  His  life  and  Holiness  in  us,  to 
fit  us  for  fully  receiving  and  showing  forth  Him  in 
our  lives.  Christ  from  above  comes  to  us  as  the 
embodiment  of  the  Unseen  Holiness  of  God:  the 
Spirit  from  within  lifts  us  up  to  meet  Him,  and  fits 
us  to  receive  and  make  our  own  all  that  is  in  Him. 
The  Triune  God  whom  we  adore  is  the  Thrice 
Holy  One :  the  mystery  of  the  Trinity  is  the 
mystery  of  Holiness :  the  Glory  and  the  Power  of 
the  Trinity  is  the  Glory  and  Power  of  God  who 
makes  us  holy.  There  is  God  dwelling  in  light 
inaccessible,  a  consuming  fire  of  Holy  Love,  destroy 
ing  all  that  resists,  glorifying  into  its  own  purity  all 
that  yields.  There  is  the  Son,  casting  Himself  into 
that  consuming  fire,  whether  in  its  eternal  blessed 
ness  in  heaven,  or  its  angry  wrath  on  earth,  a 
willing  sacrifice,  to  be  its  food  and  its  satisfaction, 


as  well  as  the  revelation  of  its  power  to  destroy  and 
to  save.  And  there  is  the  Spirit  of  Holiness,  the 
flames  of  that  mighty  fire  spreading  on  every  side, 
convicting  and  judging  as  the  Spirit  of  Burning,  and 
then  transforming  into  its  own  brightness  and  holi 
ness  all  that  it  can  reach.  All  the  relations  of  the 
Three  Persons  to  each  other  and  to  us  have  their 
root  and  their  meaning  in  the  revelation  of  God  as 
the  Holy  One.  As  we  know  and  partake  of  Him, 
we  shall  know  and  partake  of  Holiness. 

And  how  shall  we  know  Him  ?  Let  us  learn  to 
know  the  Holiness  of  God  as  the  seraphs  do :  in  the 
worship  of  the  Thrice  Holy  One.  Let  us  with  veiled 
faces  join  in  the  ceaseless  song  of  adoration :  '  Holy, 
holy,  holy  is  the  Lord  of  hosts.'  Each  time  we  medi 
tate  on  the  Word,  each  prayer  to  the  Holy  God,  each 
act  of  faith  in  Christ  the  Holy  One,  each  exercise 
of  waiting  dependence  on  the  Holy  Spirit,  let  it  be 
in  the  spirit  of  worship :  Holy,  holy,  holy.  Let  us 
learn  to  know  the  Holiness  of  God  as  Isaiah  did. 
He  was  to  be  the  chosen  messenger  to  reveal  and 
interpret  to  the  people  the  name,  the  Holy  One  of 
Israel.  His  preparation  was  the  vision  that  made 
him  cry  out,  '  Woe  is  me  !  for  mine  eyes  have  seen 
the  King,  the  Lord  of  hosts.'  Let  us  bow  in 
silence  before  the  Holy  One,  until  our  comeliness 
too  be  turned  into  corruption.  And  then  let  us 
believe  in  the  cleansing  fire  from  the  altar,  the 
touch  of  the  live  coals  of  the  burning  holiness, 
which  not  only  consumes,  but  purges  lips  and  heart 
to  say,  '  Here  am  I,  send  me.'  Yes,  let  us  worship, 


whether  like  the  adoring  seraphim,  or  like  the 
trembling  prophet,  until  we  know  that  our  service 
too  is  accepted,  to  tell  forth  the  praise  of  the  Thrice 
Holy  One. 

Holy,  holy,  holy  :  if  we  are  indeed  to  be  the 
messengers  of  the  Holy  One,  let  us  seek  to  enter 
fully  into  what  this  Thrice  Holy  means.  HOLY,  the 
Father,  God  above  us,  High  and  Lifted  up,  whom  no 
man  hath  seen  or  can  see,  whose  Holiness  none  dare 
approach,  but  who  doth  Himself  in  His  Holiness 
draw  nigh  to  make  holy.  HOLY,  the  Son,  God 
with  us,  revealing  Divine  Holiness  in  human  life, 
maintaining  it  amid  the  suffering  of  death  for  us, 
and  preparing  a  holy  life  and  nature  for  His  people. 
HOLY,  the  Spirit,  God  in  us,  the  Power  of  Holiness 
within  us,  reaching  out  to  and  embracing  Christ, 
and  transforming  our  inner  life  into  the  union  and 
communion  of  Him  in  whom  we  are  holy.  Holy, 
holy,  holy !  it  is  all  holiness.  It  is  only  holiness 
— perfect  holiness.  This  is  Divine  holiness :  holi 
ness  hidden  and  unapproachable;  holiness  mani 
fested  and  maintained  in  human  nature  ;  holiness 
communicated  and  made  our  very  own. 

The  mystery  of  the  Holy  Trinity  is  the  mystery 
of  the  Christian  life,  the  mystery  of  Holiness.  The 
Three  are  One,  and  we  need  to  enter  ever  more 
deeply  into  the  truth  that  neither  of  the  Three 
ever  works  separate  or  independent  of  the  other. 
The  Son  reveals  the  Father,  and  the  Father  reveals 
the  Son.  The  Father  gives  not  Himself,  but  the 
Spirit :  the  Spirit  speaks  not  of  Himself,  but  cries 


Abba  Father!  The  Son  is  our  Sanctificatiori,  our  Life, 
our  All :  the  fulness  is  in  Him.  And  yet  we  have  ever 
to  bow  our  knees  to  the  Father  for  Him  to  reveal 
Christ  in  us,  for  Him  to  establish  us  in  Christ. 
And  the  Father  does  not  this  without  the  Spirit : 
so  that  we  have  to  ask  to  be  strengthened  mightily 
by  the  Spirit,  that  Christ  may  dwell  in  us.  Christ 
gives  the  Spirit  to  them  that  believe  and  love  and 
obey ;  the  Spirit  again  gives  Christ,  formed  within 
and  dwelling  in  the  heart.  And  so  in  each  act  of 
worship,  and  each  step  of  growth,  and  each  blessed 
experience  of  grace,  all  the  Three  Persons  are 
actively  engaged :  the  One  is  ever  Three,  the  Threo 
are  ever  One. 

Would  you  apply  this  in  the  life  of  holiness, 
let  faith  in  the  Holy  Trinity  be  a  living  practical 
reality.  In  every  prayer  to  the  Father  to  sanctify 
you,  take  up  your  position  in  Christ,  and  do  it  in 
the  power  of  the  Spirit  within  you.  In  every 
exercise  of  faith  in  Christ  as  your  Sanctification,  let 
your  posture  be  that  of  prayer  to  the  Father  and 
trust  in  Him  as  He  delights  to  honour  the  Son,  and 
of  quiet  expectancy  of  the  Spirit's  working,  through 
whom  the  Father  glorifies  the  Son.  In  every  sur 
render  of  the  soul  to  the  sanctification  of  the  Spirit, 
to  His  leading  as  the  Spirit  of  Holiness,  look  to  the 
Father  who  grants  His  mighty  working,  and  who 
sanctifies  through  faith  in  the  Son,  and  expect  the 
Spirit's  power  to  manifest  itself  in  showing  the  will 
of  God,  and  Jesus  as  your  Sanctification.  If  for  a 
time  this  appears  at  variance  with  the  simplicity  of 



childlike  faith  and  prayer,  be  assured  that  as  God 
has  thus  revealed  Himself,  He  will  teach  you  so  to 
worship  and  believe.  And  so  the  Holy,  holy,  holy 
will  become  the  deep  undertone  of  all  our  worship 
and  all  our  life. 

Children  of  God  !  called  to  be  holy  as  He  is 
holy,  oh,  come  let  us  bow  down  and  worship  in 
His  holy  presence  !  Come  and  veil  the  face :  with 
draw  eye  and  mind  from  gazing  on  what  passes 
knowledge,  and  let  the  soul  be  gathered  into  that 
inner  stillness,  in  which  the  worship  of  the  heavenly 
Sanctuary  alone  can  be  heard.  Come  and  cover 
the  feet :  withdraw  from  the  rush  of  work  and 
haste,  be  it  worldly  or  religious,  and  learn  to 
worship.  Come,  and  as  you  fall  down  in  self-abase 
ment,  the  glory  of  the  Holy  One  will  shine  upon 
you.  And  as  you  hear  and  take  up  and  sing  the 
song,  HOLY,  HOLY,  HOLY,  you  will  find  how  in  such 
knowledge  and  worship  of  the  Thrice  Holy  One  is 
the  power  that  makes  you  holy. 


Holy,  holy,  holy,  the  Lord  God  Almighty ! 
which  wast,  and  art,  and  art  to  come  !  I  worship 
Thee  as  the  Triune  God.  With  face  veiled  and 
feet  covered,  I  would  bow  in  deep  humility  and 
silence,  till  Thy  mercy  lift  me  as  on  eagles'  wings 
to  behold  Thy  glory. 

Most  merciful  God !  who  hast  called  me  to  be 


holy  as  Thou  art  holy,  oh,  reveal  to  me  some 
what  of  Thy  Holiness  !  As  it  shines  upon  me  and 
strikes  death  into  the  creature  and  the  flesh,  may 
even  the  most  involuntary  taint  of  sin,  and  its 
slightest  movement,  become  unbearable.  As  it 
shines  and  revives  the  hope  of  being  partaker  of 
Thy  Holiness,  may  the  confidence  grow  strong  that 
Thou  Thyself  art  making  me  holy,  wilt  even  make 
me  a  messenger  of  Thy  Holiness. 

Thrice  Holy  God !  I  worship  Thee  as  my  God. 
HOLY  !  THE  FATHER  ;  holy  and  making  holy ;  making 
holy  His  own  Son  and  sending  Him  into  the  world, 
that  we  might  behold  the  very  glory  of  God  in  a  human 
face,  the  face  of  Jesus  Christ.  HOLY  !  THE  SON  ;  the 
Holy  One  of  God,  fulfilling  the  will  of  the  Father,  and 
so  making  holy  Himself  that  He  might  be  our  holiness. 
HOLY  !  THE  SPIRIT  ;  the  Spirit  of  Holiness,  dwelling 
within  us,  making  the  Son  and  His  Holiness  our  own, 
and  so  making  us  partakers  of  the  Holiness  of  God. 
0  my  God !  I  bow  down,  and  worship,  and  adore. 

May  even  now  the  worship  of  heaven  that  rests 
not  day  or  night  be  the  worship  my  soul  renders 
Thee  without  ceasing.  May  its  song  be,  down  in  the 
depths  of  the  heart,  the  keynote  of  my  life  :  HOLY, 
HOLY,  HOLY,  Lord  God  Almighty  !  which  wast,  and 
art,  and  art  to  come.  Amen. 

1.  Thought  always  needs  to  distinguish  and  separate :  in  life  alone  there  is 
perfect  unity.    The  more  we  know  the  living  God,  the  more  we  shall  realize  how 
truly  the  Three  are  One.    In  each  act  of  One  Person  the  other  Tivo  are  present. 
There  is  not  a  prayer  rises  but  the  Presence  of  the  Holy  Three  is  needed  i 
through  Christ,  in  the  Spirit,  we  speak  to  the  Father. 

2.  In  faith  to  apprehend  this  is  to  have  the  secret  of  holiness.     The  Holy 


God  above  us,  eoer  giving  and  working ;  the  Holy  One  of  God,  the  living  gift, 
who  hat  possession  of  us,  In  whom  we  are;  the  Holy  Spirit,  God  within  us, 
through  whom  the  Father  works,  and  the  Son  Is  revealed :  this  Is  the  God  who 
says,  I  am  holy,  I  make  holy.  In  the  perfect  unity  of  the  work  of  the  Three, 
holiness  Is  found. 

3.  No  wonder  that  the  love  of  the  Father  and  the  grace  of  the  Son  do  not 
accomplish  more,  when  the  fellowship  of  the  Holy  Spirit  is  little  understood 
or  sought  or  accepted.     The  Holy  Spirit  is  the  fruit  and  crown  of  the  Divine 
Revelation,  through  whom  the  Son  and  the  Father  come  to  us.    If  you  would 
know  God,  If  you  would  be  holy,  you  must  be  taught  and  led  of  the  Spirit. 

4.  As  often  as  you  worship  the  Thrice  Holy  One,  hearken  if  no  volee  bt 
heard :  Whom  shall  I  send,  and  who  will  go  for  us  ?    Let  the  answer  rise,  Here 
am  I,  send  me,  and  offer  yourself  to  be  a  messenger  of  the  holiness  of  God 
to  those  around  you. 

5.  When  In  meditation  and  worship  you  have  sought  to  take  in  and  expresi 
what  God's  word  has  taught,  then  comes  the  time  for  confessing  how  you 
know  nothing,  and  for  waiting  on  God  to  reveal  Himself- 



f&oiinejss  anU  f&umilttg. 

1  Thus  saith  the  High  and  Lofty  One  that  inhabiteth  eternity, 
whose  name  is  Holy :  I  dwell  in  the  High  and  Holy  place,  with 
him  that  is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones.1 — 
ISA.  Ivii.  15. 

TTEKY  wonderful  is  the  revelation  we  have  in 
V  Isaiah  of  God,  the  Holy  One,,  as  the  Bedeemer 
and  the  Saviour  of  His  people.  In  the  midst  of 
the  people  whom  He  created  and  formed  for  Him 
self,  He  will  as  the  Holy  One  dwell,  showing 
forth  His  power  and  His  glory,  filling  them  with 
joy  and  gladness.  All  these  promises  have,  how 
ever,  reference  to  the  people  as  a  whole.  Our 
text  to-day  reveals  a  new  and  specially  beautiful 
feature  of  the  Divine  Holiness  in  its  relation  to  the 
individual.  The  High  and  Lofty  One,  whose  name 
is  Holy,  and  whose  only  fit  dwelling  -  place  is 
eternity,  He  looks  to  the  man  who  is  of  a  humble 
and  contrite  heart ;  with  him  will  He  dwell.  God's 
Holiness  is  His  condescending  Love.  As  it  is  a 


consuming  fire  against  all  who  exalt  themselves 
before  Him,  it  is  to  the  spirit  of  the  humble  like 
the  shining  of  the  sun,  heart-reviving  and  life-giving. 
The  deep  significance  of  this  promise  comes  out 
clearly  when  we  connect  it  with  the  other  promises 
of  New  Testament  times.  The  great  feature  of  the 
New  Covenant,  in  its  superiority  to  the  old,  is  this, 
that  whereas  in  the  law  and  its  institution  all  was 
external,  in  the  New  the  kingdom  of  God  would 
be  within.  God's  laws  given  and  written  into  the 
heart,  a  new  spirit  put  within  us,  God's  own  Spirit 
given  to  dwell  within  our  spirit,  and  so  the  heart  and 
the  inner  life  fitted  to  be  the  temple  and  home  of 
God ;  it  is  this  constitutes  the  peculiar  privilege  of  the 
ministration  of  the  Spirit.  Our  text  is  perhaps  the 
only  one  in  the  Old  Testament  in  which  this  indwell 
ing  of  the  Holy  One,  not  among  the  people  only, 
but  in  the  heart  of  the  individual  believer,  is 
clearly  brought  out.  In  this  the  two  aspects  of  the 
Divine  Holiness  would  reach  their  full  manifesta 
tion  :  I  dwell  in  the  High  and  Holy  place,  and  with 
him  also  that  is  of  a  contrite  and  humble  spirit. 
In  His  heaven  above,  the  high  and  lofty  place, 
and  in  our  heart,  contrite  and  humble,  God  has 
His  home.  God's  Holiness  is  His  glory  that 
separates  Him  by  an  infinite  distance,  not  only 
from  sin,  but  even  from  the  creature,  lifting  Him 
high  above  it.  God's  Holiness  is  His  Love,  drawing 
Him  down  to  the  sinner,  that  He  may  lift  him  into 
His  fellowship  and  likeness,  and  make  him  holy  as 
He  is  holy.  The  Holy  One  seeks  the  humble  ;  the 


humble    find    the    Holy   One :    such    are    the  two 
lessons  we  have  to  learn  to-day. 

The  Holy  One  seeks  the  humble.  There  is  nothing 
that  has  such  an  attraction  for  God,  that  has  such 
affinity  with  holiness,  as  a  contrite  and  humble 
spirit.  The  reason  is  evident.  There  is  no  law  in 
the  natural  and  the  spiritual  world  more  simple, 
than  that  two  bodies  cannot  at  the  same  moment 
occupy  the  same  space.  Only  so  much  as  the 
new  occupant  can  expel  of  what  the  space  was  filled 
with  can  it  really  possess.  In  man,  self  has  posses-  ' 
sion,  and  self-will  the  mastery,  and  there  is  no  room 
for  God.  It  is  simply  impossible  for  God  to  dwell 
or  rule  when  self  is  on  the  throne.  As  long  as, 
through  the  blinding  influence  of  sin  and  self-love, 
even  the  believer  is  not  truly  conscious  of  the  extent 
to  which  this  self-will  reigns,  there  can  be  no  true 
contrition  or  humility.  But  as  it  is  discovered  by 
God's  Spirit,  and  the  soul  sees  how  it  has  just  been 
self  that  has  been  secretly  keeping  out  God,  with 
what  shame  it  is  broken  down,  and  how  it  longs  to 
break  utterly  away  from  self,  that  God  may  have 
His  place !  It  is  this  brokenneSS,  and  continued 
breaking  down,  that  is  expressed  by  the  word 
contrition.  And  as  the  soul  sees  what  folly  and 
guilt  it  has  been,  by  its  secret  honouring  of  self,  to 
keep  the  Holy  One  from  the  place  which  He  alone 
has  a  right  to,  and  which  He  would  so  blessedly 
have  filled,  it  casts  itself  down  in  utter  self-abase 
ment,  with  the  one  desire  to  be  nothing,  and  to  give 
God  the  place  and  the  praise  that  is  His  due. 


Such  breaking  down  and  humiliation  is  painful 
Its  intense  reality  consists  in  this,  that  the  soul  can 
see  nothing  in  itself  to  trust  or  hope  in.  And 
least  of  all  can  it  imagine  that  it  should  be  an 
object  of  Divine  complacency,  or  a  fit  vessel  for 
the  Divine  blessing.  And  yet  just  this  is  the 
message  which  the  Word  of  the  Lord  brings  to  our 
faith.  It  tells  us  that  the  Holy  One,  who  dwells  in 
the  High  and  Lofty  place,  is  seeking  and  preparing 
for  Himself  a  dwelling  here  on  this  earth.  It  tells 
us,  just  what  the  truly  contrite  and  humble  never 
could  imagine,  and  even  now  can  hardly  believe, 
that  it  is  even,  that  it  is  only,  with  such  that  He 
will  dwell.  These  are  they  in  whom  God  can  be 
glorified,  in  whom  there  is  room  for  Him  to  take 
the  place  of  self  and  to  fill  the  emptied  place  with 
Himself.  The  Holy  One  seeks  the  humble.  Just 
when  we  see  that  there  is  nothing  in  us  to  admire 
or  rest  in,  God  sees  in  us  everything  to  admire 
and  to  rest  in,  because  there  is  room  for  Himself. 
The  lowly  one  is  the  home  of  the  Holy  One. 

The  humble  find  the  Holy  One.  Just  when  the 
consciousness  of  sin  and  weakness,  and  the  discovery 
of  how  much  of  self  there  is,  makes  you  fear  that 
you  can  never  be  holy,  the  Holy  One  gives  Himself. 
Not  as  you  look  at  self,  and  seek  to  know  whether 
now  you  are  contrite  and  humble  enough — no,  but 
when  no  longer  looking  at  self,  because  you  have 
given  up  all  hope  of  seeing  anything  in  it  but  sin, 
you  look  up  to  the  Holy  One,  you  will  see  how 
His  promise  is  your  only  hope.  It  is  in  faith  that 


the  Holy  One  is  revealed  to  the  contrite  soul 
Faith  is  ever  the  opposite  of  what  we  see  and  feel ; 
it  looks  to  God  alone.  And  it  believes  that  in  its 
deepest  consciousness  of  unholiness,  and  its  fear  that 
it  never  can  be  holy,  God,  the  Holy  One,  who 
makes  holy,  is  near  as  Eedeemer  and  Saviour. 
And  it  is  content  to  be  low,  in  the  consciousness 
of  un worthiness  and  emptiness,  and  yet  to  rejoice 
in  the  assurance  that  God  Himself  does  take 
possession  and  revive  the  heart  of  the  contrite  one. 
Happy  the  soul  who  is  willing  at  once  to  learn  the 
lesson  that,  all  along,  it  is  going  to  be  the  simultane 
ous  experience  of  weakness  and  power,  of  emptiness 
and  filling,  of  deep,  real  humiliation,  and  the  as  real 
and  most  wonderful  indwelling  of  the  Holy  One. 

This  is  indeed  the  deep  mystery  of  the  Divine 
life.  To  human  reason  it  is  a  paradox.  When 
Paul  says  of  himself,  '  as  dying,  and  behold  we  live ; 
as  sorrowful,  yet  always  rejoicing;  as  having  nothing, 
yet  possessing  all  things,'  he  only  gives  expression 
to  the  law  of  the  kingdom,  that  as  self  is  displaced 
and  man  becomes  nothing,  God  will  become  all. 
Side  by  side  with  deepest  sense  of  nothingness  and 
weakness,  the  sense  of  infinite  riches  and  the  joy 
unspeakable  can  fill  the  heart.  However  deep  and 
blessed  the  experience  becomes  of  the  nearness,  the 
blessing,  the  love,  the  actual  indwelling  of  the  Holy 
One,  it  is  never  an  indwelling  in  the  old  self ;  it  is 
ever  a  Divine  Presence  humbling  self  to  make  place 
for  God  alone  to  be  exalted.  The  power  of  Christ's 
death,  the  fellowship  of  His  cross,  works  each 


moment  side  by  side  with  the  power  and  the  joy  of 
His  resurrection.  '  He  that  humbleth  himself  shall 
be  exalted ; '  in  the  blessed  life  of  faith  the  humi 
liation  and  the  exaltation  are  simultaneous,  each 
dependent  on  the  other. 

The  humble  find  the  Holy  One ;  and  when  they 
have  found,  the  possession  only  humbles  all  the  more. 
Not  that  there  is  no  danger  or  temptation  of  the 
flesh  exalting  itself  in  the  possession,  but,  once 
knowing  the  danger,  the  humble  soul  seeks  for 
grace  to  fear  continually,  with  a  fear  that  only 
clings  more  firmly  to  God  alone.  Never  for  a  mo 
ment  imagine  that  you  attain  a  state  in  which  self 
or  the  flesh  are  absolutely  dead.  No ;  by  faith  you 
enter  into  and  abide  in  a  fellowship  with  Jesus,  in 
whom  they  are  crucified ;  abiding  in  Him,  you  are 
free  from  their  power,  but  only  as  you  believe,  and, 
in  believing,  have  gone  out  of  self  and  dwell  in 
Jesus.  Therefore,  the  more  abundant  God's  grace 
becomes,  and  the  more  blessed  the  indwelling  of  the 
Holy  One,  keep  so  much  the  lower.  Your  danger  is 
greater,  but  your  Help  is  now  nearer:  be  content  in 
trembling  to  confess  the  danger,  it  will  make  you 
bold  in  faith  to  claim  the  victory. 

Believers,  who  profess  to  be  nothing,  and  to  trust 
in  grace  alone,  I  pray  you,  do  listen  to  the  wondrous 
message.  The  High  and  Lofty  One,  whose  name  is 
Holy,  and  who  dwells  in  the  Holy  Place,  and  who 
can  dwell  nowhere  but  in  a  Holy  Place,  seeks  a 
dwelling  here  on  earth.  Will  you  give  it  Him  ? 
Will  you  not  fall  down  in  the  dust,  that  He  may 


find  in  you  the  humble  heart  He  loves  to  dwell  in  ? 
Will  you  not  now  believe  that  even  in  you,  however 
low  and  broken  you  feel,  He  doth  delight  to  make 
His  dwelling  ?  '  Blessed  are  the  poor  in  spirit :  for 
theirs  is  the  Kingdom ; '  with  them  the  King  dwells. 
Oh,  this  is  the  path  to  holiness !  be  humble,  and  the 
holy  nearness  and  presence  of  God  in  you  will  be 
your  holiness.  As  you  hear  the  command,  Be  holy, 
as  I  am  holy,  let  faith  claim  the  promise,  and 
answer,  I  will  be  holy,  0  Most  Holy  God  !  if 
Thou,  the  Holy  One,  wilt  dwell  with  me. 


O  Lord  !  Thou  art  the  High  and  Lofty  One,  whose 
Name  is  Holy.  And  yet  Thou  speakest,  '  I  dwell 
in  the  high  and  holy  place,  and  with  him  that  is  of 
a  contrite  and  humble  spirit.'  Yes,  Lord!  when  the 
soul  takes  the  low  place,  and  has  low  thoughts  of 
itself,  that  it  feels  it  is  nothing,  Thou  dost  love  to 
corne  and  comfort,  to  dwell  with  it  and  revive  it. 

0  my  God !  my  creature  nothingness  humbles 
me  ;  my  many  transgressions  humble  me  ;  my  innate 
sinfulness  humbles  me ;  but  this  humbles  me  most 
of  all,  Thine  infinite  condescension,  and  the  ineffable 
indwelling  Thou  dost  vouchsafe.  It  is  Thy  Holiness, 
in  Christ  bearing  our  sin,  Thy  Holy  Love  bearing 
with  our  sin,  and  consenting  to  dwell  in  us ;  0 
God !  it  is  this  love  that  passeth  knowledge  that 
humbles  me.  I  do  beseech  Thee,  let  it  do  its 
work,  until  self  hides  its  head  and  flees  away  at  the 
presence  of  Thy  glory,  and  Thou  alone  art  all. 

Holy  Lord  God!   I  pray  Thee  to  humble    me. 


Didst  Thou  not  of  old  meet  Thy  servants,  and  show 
Thyself  unto  them  until  they  fell  upon  their  faces 
and  feared  ?  Thou  knowest,  my  God !  I  have  no 
humility  which  I  can  bring  Thee.  In  my  blessed 
Saviour,  who  humbled  Himself  in  the  form  of  a 
servant,  and  unto  the  death  of  the  cross,  I  hide 
myself.  In  Him,  in  His  spirit  and  likeness,  I 
would  live  before  Thee.  "Work  Thou  it  in  me,  by 
the  Holy  Spirit  dwelling  in  me,  and  as  I  am  dead 
to  self  in  Him,  and  His  cross  makes  me  nothing,  let 
Thy  holy  indwelling  revive  and  quicken  me.  Amen. 

7.  Lowliness  and  holiness.  Keep  fast  hold  of  the  intimate  connection. 
Lowliness  is  taking  the  place  that  becomes  me;  holiness,  gluing  God  the 
place  that  becomes  Him.  If  I  be  nothing  before  Him,  and  God  be  all  to  me,  I 
am  in  the  sure  path  of  holiness.  Lowliness  is  holiness,  because  it  gives  a/J 
the  glory  to  God. 

2.  '  Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of  heaven. ' 
These  first  words  of  the  Master  when  He  opened  His  lips  to  proclaim  the 
Kingdom,  are  often  the  last  in  the  hearts  of  His  disciples.     '  The  Kingdom  is 
in  the  Holy  Ghost : '  to  the  poor  in  spirit,  those  who  know  they  have  nothing 
that  is  really  spiritual,  the  Holy  Spirit  comes  to  be  their  life.     The  poor  in 
spirit  are  the  Kingdom  of  the  Saints :  in  them  the  Holy  Spirit  reveals  the 

3.  Many  striae  hard  to  be  humble  with  God,  but  with  men  they  maintain  their 
rights,  and  nourish  self.    Remember  that  the  great  school  of  humility  before 
God,  is  to  accept  the  humbling  of  man.    Christ  sanctified  Himself  in  accept 
ing  the  humiliation  and  injustice  which  evil  men  laid  upon  Him. 

4.  Humility  never  sees  its  own  beauty,  because  it  refuses  to  look  to  itself: 
it  only  wonders  at  the  condescension  of  the  Holy  God,  and  rejoices  in  the 
humility  of  Jesus,  God's  Holy  One,  our  Holy  One. 

5.  The  link  between  holiness  and  humility  is  indwelling.      The  Lofty  One, 
whose  name  is  Holy,  dwells  with  the  contrite  one.    And  where  He  dwells  it 
the  HolyPlaoe. 

THE  HOLY  ONE  OF  GOD.  125 


STfje  PJols  ©ne  of  ffiotr. 

'  Therefore  also  that  holy  thing  which  shall  be  born  of  thee 
shall  be  called  the  Son  of  God.'  —  LUKE  i.  35. 

«  We  have  believed  and  know  that  Thou  art  the  Holy  One  of 
God.'—  JOHN  vi.  69. 

'  fTlHE  holy  one  of  the  Lord'  —  only  once  (Ps.  cvi. 
-L  16)  the  expression  is  found  in  the  Old 
Testament.  It  is  spoken  of  Aaron,  in  whom 
holiness,  as  far  as  it  could  then  be  revealed,  had 
found  its  most  complete  embodiment.  The  title 
waited  for  its  fulfilment  in  Him  who  alone,  in  His 
own  person,  could  perfectly  show  forth  the  holiness  of 
God  on  earth  —  Jesus  the  Son  of  the  Father.  In  Him 
we  see  holiness,  as  Divine,  as  human,  as  our  very  own. 
1.  In  Him  we  see  wherein  that  Incomparable 
Excellence  of  the  Divine  Nature  consists.  '  Thou 
lovest  righteousness,  and  hatest  iniquity,  therefore 
God,  even  Thy  God,  hath  anointed  Thee  with  the 
oil  of  gladness  above  Thy  fellows.'  God's  infinite 
hatred  of  sin,  and  His  maintenance  of  the  Eight, 
might  appear  to  have  little  moral  worth,  as  being  a 


necessity  of  His  nature.  In  the  Son  we  see  Divine 
Holiness  tested.  He  is  tried  and  tempted.  He 
suffers,  being  tempted.  He  proves  that  Holiness 
has  indeed  a  moral  worth :  it  is  ready  to  make 
any  sacrifice,  yea  to  give  up  life  and  cease  to  be, 
rather  than  consent  to  sin.  In  giving  Himself  to 
die,  rather  than  yield  to  the  temptation  of  sin ;  in 
giving  Himself  to  die,  that  the  Father's  righteous 
judgment  may  be  honoured ;  Jesus  proved  how 
Kighteousness  is  an  element  of  the  Divine  Holiness, 
and  how  the  Holy  One  is  sanctified  in  Righteousness. 
But  this  is  only  one  side  of  Holiness.  The  fire 
that  consumes  also  purifies  :  it  makes  partakers  of 
its  own  beautiful  Light-nature  all  that  is  capable  of 
assimilation.  So  Divine  Holiness  not  only  maintains 
its  own  purity ;  it  communicates  it  too.  Herein 
was  Jesus  indeed  seen  to  be  the  Holy  One  of  God, 
that  He  never  said,  '  Stand  by,  for  I  am  holier  than 
thou.'  His  holiness  proved  itself  to  be  the  very 
incarnation  of  Him  who  had  spoken,  'Thus  saith 
the  High  and  Lofty  One,  whose  Name  is  Holy : 
I  dwell  in  the  High  and  Holy  place,  and  with  him 
who  is  of  a  contrite  spirit.'  In  Him  was  seen 
the  affinity  holiness  has  for  all  that  is  lost  and 
helpless  and  sinful.  He  proved  that  holiness  is  not 
only  the  energy  which  in  holy  anger  separates 
itself  from  all  that  is  impure,  but  which  in  holy 
love  separates  to  itself  even  what  is  most  sinful,  to 
save  and  to  bless.  In  Him  we  see  how  the  Divine 
Holiness  is  the  harmony  of  Infinite  Righteousness 
with  Infinite  Love. 

THE  HOLY  ONE  OF  GOD.  127 

2.  Such  is  the  Divine  aspect  of  the  character  of 
Christ,  as  He  shows  in  human  form  what  God's 
Holiness  is.  But  there  is  another  aspect,  to  us  no 
less  interesting  and  important.  We  not  only  want 
to  know  how  God  is  holy,  but  how  man  must  act 
to  be  holy  as  God  is  holy.  Jesus  came  to  teach 
us  that  it  is  possible  to  be  men,  and  yet  to  have 
the  life  of  God  dwelling  in  us.  "We  ordinarily 
think  that  the  glory  and  the  infinite  Perfection  of 
Deity  are  the  proper  setting  in  which  the  beauty 
of  holiness  is  to  be  seen :  Jesus  proved  the  perfect 
adaptation  and  suitability  of  human  nature  for 
showing  forth  that  which  is  the  essential  glory  of 
Deity.  He  showed  us  how,  in  choosing  and  doing 
the  will  of  God,  and  making  it  his  own  will,  man 
may  truly  be  holy  as  God  is  holy. 

The  value  of  this  aspect  of  the  Incarnation 
depends  upon  our  realizing  intensely  the  true 
humanity  of  our  Lord.  The  awful  separating  and 
purifying  process  that  .is  ever  being  carried  on  in 
the  fiery  furnace  of  the  Divine  Holiness,  ever  con 
suming  and  ever  assimilating,  we  expect  to  see  in 
Him  in  the  struggles  of  a  truly  human  will. 
Holiness,  to  be  truly  human,  must  not  only  be  a 
gift,  but  an  acquirement.  Coming  from  God,  it 
must  be  accepted  and  personally  appropriated,  in 
the  voluntary  surrender  of  all  that  is  not  in 
accordance  with  it.  In  Jesus,  as  He  distinctly 
gave  up  His  own  will,  and  did  and  suffered 
the  Father's  will,  we  have  the  revelation  of 
what  human  holiness  is,  and  how  truly  man, 


through  the  unity  of  will,  can  be  holy  as  God  is 

3.  But  what  avails  that  we  have  seen  in  Jesus 
that  a  man  can  be  holy  ?  His  example  were 
indeed  a  mockery  if  He  show  us  not  the  way,  and 
give  us  not  the  power,  to  become  like  Himself.  To 
bring  us  this,  was  indeed  the  supreme  object  of  the 
Incarnation.  The  Divine  nature  of  Christ  did  not 
simply  make  His  humanity  partaker  of  its  holiness, 
leaving  Him  still  nothing  more  than  an  individual 
man.  His  Divinity  gave  the  human  holiness  He 
wrought  out,  the  holy  human  nature  which  He 
perfected,  an  infinite  value  and  power  of  communica 
tion.  With  Him  a  new  life,  the  Eternal  Life,  was 
grafted  into  the  stem  of  humanity.  For  all  who 
believe  in  Him,  He  sanctified  Himself,  that  they 
themselves  might  also  be  sanctified  in  truth. 
Because  His  death  was  the  great  triumph  of  His 
obedience  to  the  will  of  the  Father,  it  broke  for 
ever  the  dominion  of  sin,  it  atoned  for  our  guilt, 
and  won  for  Him  from  the  Father  the  power  to 
make  His  people  partakers  of  His  own  life  and 
holiness.  In  His  Eesurrection  and  Ascension 
the  power  of  the  New  Life,  and  its  right  to 
universal  dominion,  were  made  manifest,  and  He 
is  now  in  full  truth  the  Holy  One  of  God,  holding 
in  Himself  as  Head  the  power  of  a  Holiness,  at 
once  Divine  and  human,  to  communicate  to  every 
member  of  His  body. 

THE  HOLY  ONE  OF  GOD  !  in  a  fulness  of  meaning 
that  passeth  knowledge,  in  spirit  and  in  truth,  Jesus 

THE  HOLY  ONE  OF  GOD.  129 

now  bears  this  title.  He  is  now  the  One  Holy 
One  whom  God  sees,  of  such  an  infinite  compass 
and  power  of  holiness,  that  He  can  be  holiness  to 
each  of  His  brethren.  And  even  as  He  is  to  God 
the  Holy  One,  in  whom  He  delights,  and  for  whose 
sake  He  delights  in  all  who  are  in  Him,  so  Christ 
may  now  be  to  us  too  the  One  Holy  One  in  whom 
we  delight,  in  whom  the  Holiness  of  God  is  become 
ours.  'We  have  believed  and  know  that  Thou 
art  the  Holy  One  of  God'  —  blessed  they  who 
can  say  this,  and  know  themselves  to  be  holy  in 

In  speaking  of  the  mystery  of  the  Holy  Trinity, 
we  saw  how  Christ  stands  midway  between  the 
Father  and  the  Spirit,  as  the  point  of  union  in  which 
they  meet.  In  the  Son,  '  the  very  image  of  His 
substance '  (Heb.  i.  3),  we  have  the  objective  revela 
tion  of  Deity,  the  Divine  Holiness  embodied  and 
brought  nigh.  In  the  Holy  Spirit  we  have  the  same 
revelation  subjectively,  the  Divine  Holiness  entering 
our  inmost  being  and  revealing  itself  there.  The 
work  of  the  Holy  Spirit  is  to  reveal  and  glorify 
Christ  as  the  Holy  One  of  God,  as  He  takes  of  His 
Holiness  and  makes  it  ours.  He  shows  us  how  all 
is  in  Christ ;  how  Christ  is  all  for  us ;  how  we  are 
in  Christ ;  and  how,  as  a  living  Saviour,  Christ 
through  His  Spirit  takes  and  keeps  charge  of  us  and 
our  life  of  holiness.  He  makes  Christ  indeed  to 
be  to  us  the  Holy  One  of  God. 

My  Brother !  wouldst  thou  be  holy,  wouldst  thou 
know  God's  way  of  holiness — learn  to  know  Christ 



as  the  Holy  One  of  God.  Thou  art  in  Him, '  holy  in 
Christ.'  Thou  hast  been  placed,  by  an  act  of  Divine 
Power,  in  Christ,  and  that  same  Power  keeps  thee 
there,  planted  and  rooted  in  that  Divine  fulness 
of  life  and  holiness  which  there  is  in  Him.  His 
Holy  Presence,  and  the  power  of  His  eternal  life, 
surround  thee  :  let  the  Holy  Spirit  reveal  this  to 
thee.  The  Holy  Spirit  is  within  thee  as  the  power 
of  Christ  and  His  life.  Secretly,  silently,  but 
mightily,  if  thou  wilt  look  to  the  Father  for  His 
working,  will  He  strengthen  the  faith  that  thou 
art  in  Christ,  and  that  the  Divine  life,  which  thus 
encircles  thee  on  every  side,  will  enter  in  and  take 
possession  of  thee.  Study  and  pray  to  believe  and 
realize  that  it  is  in  Christ  as  the  Holy  One  of  God,  in 
Christ  in  whom  the  Holiness  of  God  is  prepared  for 
thee  as  a  holy  nature  and  holy  living,  that  thou 
art,  and  that  thou  mayest  abide. 

And  then  remember,  also,  that  this  Christ  is  thy 
Saviour,  the  most  patient  and  compassionate  of 
teachers.  Study  holiness  in  the  light  of  His 
countenance,  looking  up  into  His  face.  He  came 
from  heaven  for  the  very  purpose  of  making  thee  holy. 
His  love  and  power  are  more  than  thy  slowness  and 
sinfulness.  Do  learn  to  think  of  holiness  as  the 
inheritance  prepared  for  thee,  as  the  power  of  a  new 
life  which  Jesus  waits  and  lives  to  dispense.  Just 
think  of  it  as  all  in  Him,  and  of  its  possession  as 
being  dependent  upon  the  possession  of  Himself. 
And  as  the  disciples,  though  they  scarce  understood 
what  they  confessed,  or  knew  whither  the  Lord  was 

THE  HOLY  ONE  OF  GOD.  131 

leading  them,  became  His  saints,  His  holy  ones,  in 
virtue  of  their  intense  attachment  to  Him,  so  wilt 
thou  find  that  to  love  Jesus  fervently,  and  obey 
Him  simply,  is  the  sure  path  to  holiness  and  the 
fulness  of  the  Holy  Spirit. 


Most  Holy  Lord  God  !  I  do  bless  Thee  that  Thy 
beloved  Son,  whom  Thou  didst  sanctify  and  send 
into  the  world,  is  now  to  us  the  Holy  One  of  God. 
I  beseech  Thee  that  my  inner  life  may  so  be  en 
lightened  by  the  Spirit  that  I  may  in  faith  fully 
know  what  this  means. 

May  I  know  Him  as  the  revelation  of  Thy  Holi 
ness,  the  incarnation  in  human  nature,  even  unto 
the  death,  of  Thine  infinite  and  unconquerable 
hatred  of  sin,  as  of  Thy  amazing  love  to  the  sinner. 
May  my  soul  be  filled  with  great  fear  and  trust  of 

May  I  know  Him  as  the  exhibition  of  the 
Holiness  in  which  we  are  now  to  walk  before  Thee. 
He  lived  in  Thy  holy  will.  May  I  know  Him  as 
He  wrought  out  that  holiness,  to  be  communicated 
to  us  in  a  new  human  nature,  making  it  possible  for 
us  to  live  a  holy  life. 

May  I  know  Him  as  Thou  hast  placed  me  in 
Him  in  heaven,  holy  in  Christ,  and  as  I  may  abide 
in  Him  by  faith. 

May  I  know  Him,  as  He  dwells  in  me,  the  Holy 
One  of  God  on  the  throne  of  my  heart,  breathing 


His  Holy  Spirit  and  maintaining  His  holy  rule.     So 
shall  I  live  holy  in  Christ. 

0  my  Father  !  it  pleased  Thee  that  in  Thy  Son 
should  all  the  fulness  dwell.  In  Him  are  hid  all 
the  treasures  of  wisdom  and  knowledge  ;  in  Him 
dwell  the  unsearchable  riches  of  grace  and  holiness. 
I  beseech  Thee,  reveal  Him  to  me,  reveal  Him  in 
me,  that  I  may  not  have  to  satisfy  myself  with 
thoughts  and  desires,  without  the  reality,  but  that 
in  the  power  of  an  endless  life  I  may  know  Him, 
and  be  known  of  Him,  the  Holy  One  of  God. 

1.  In  the  holiness  of  Jesus  we  see  what  ours  must  be :  righteousness,  thai 
hates  sin  and  gives  everything  to  have  it  destroyed ;  love,  that  seeks  the 
sinner  and  gives  everything  to   have  him  saved.      '  Whosoever  doeth  not 
righteousness  is  not  of  God,  neither  he  that  loveth  not  his  brother.' 

2.  It  Is  a  solemn  thought  that  we  may  be  studying  earnestly  to  know  what 
holiness  is,  and  yet  have  little  of  it,  because  we  have  little  of  Jesus.    It  is  a 
blessed  thought  that  a  man  may  directly  be  little  occupied  with  the  thought  of 
holiness,  and  yet  have  much  of  it,  because  he  is  full  of  Jesus. 

3.  We  need  the  whole  of  what  God  teaches  in  His   Word  in  regard  to 
holiness  in  all  its  different  aspects.     We  need  still  more  to  be  ever  returning 
to  the  living  centre  where  God  imparts  holiness.    Jesus  is  the  Holy  One  of 
Ooi :  to  have  Him  truly,  to  love  Him  fervently,  to  trust  and  obey  Him,  to  be 
in  Him— this  makes  us  holy. 

4.  Your  holiness  is  thus  treasured  up  in  this  Divine,  Almighty,  and  most 
gentle  Saviour— surely  there  need  to  be  no  fear  that  He  will  not  be  ready  or 
able  to  make  you  holy. 

5.  With  such  a  Sanctifier,  how  comes  it  that  so  many  seekers  after  holiness 
fail  so  sadly,  and  know  so  little  of  the  joy  of  a  holy  life  ? 

I  am  sure  It  is  with  very  many  this  one  thing :  they  seek  to  grasp  and  hold 
this  Christ  in  their  own  strength,  and  know  not  how  it  is  the  Holy  Spirit 
within  them  who  must  be  waited  for  to  reveal  this  Divine  Being,  the  Holy  One 
of  God,  In  their  hearts. 




'  But  this  spake  He  of  the  Spirit,  which  they  that  believed  on 
Him  were  to  receive  :  for  the  Holy  Spirit  was  not  yet  :  because 
Jesus  was  not  yet  glorified.'  —  JOHN  vii.  39. 

'The  Comforter,  even  the  Holy  Spirit,  whom  the  Father 
will  send  in  my  name,  He  shall  teach  yon  all  things.1  —  JOHN 
ziv.  26. 

•  God  chose  you  to  salvation  in  sanctification  of  the  Spirit, 
and  belief  of  the  truth.'—  2  THESS.  ii.  13.  (See  1  Pet.  i.  2.) 

IT  has  sometimes  been  said,  that  while  the  Holiness 
of  God  stands  out  more  prominently  in  the  Old 
Testament,  in  the  New  it  has  to  give  way  to  the 
revelation  of  His  love.  The  remark  could  hardly 
be  made  if  it  were  fully  realized  that  the  Spirit  is 
God,  and  that  when  He  takes  up  the  epithet  Holy 
as  His  own  proper  name,  it  is  to  teach  us  that  now 
the  Holiness  of  God  is  to  come  nearer  than  ever, 
and  to  be  specially  revealed  as  the  power  that 
makes  us  holy.  In  the  Holy  Spirit,  God  the  Holy 
One  of  Israel,  and  He  who  was  the  Holy  One  of 
God,  come  nigh  for  the  fulfilment  of  the  promise, 
'  I  am  the  Lord  that  make  you  holy.'  The  unseen 


and  unapproachable  holiness  of  God  had  been 
revealed  and  brought  near  in  the  life  of  Christ 
Jesus  ;  all  that  hindered  our  participation  in  it  had 
been  removed  by  His  death.  The  name  of  Holy 
Spirit  teaches  us  that  it  is  specially  the  Spirit's 
work  to  impart  it  to  us  and  make  it  our  own. 

Try  and  realize  the  meaning  of  this  ;  the  epithet 
that  through  the  whole  Old  Testament  has  belonged 
to  the  Holy  God,  is  now  appropriated  to  that  Spirit 
which  is  within  you.  The  Holiness  of  God  in 
Christ  becomes  holiness  in  you,  because  this  Spirit 
is  in  you.  The  words,  and  the  Divine  realities  the 
words  express,  Holy  and  Spirit,  are  now  inseparably 
and  eternally  united.  You  can  only  have  as  much 
of  the  Spirit  as  you  are  willing  to  have  of  holiness. 
You  can  only  have  as  much  holiness  as  you  have 
of  the  indwelling  Spirit. 

There  are  some  who  pray  for  the  Spirit  because 
they  long  to  have  His  light  and  joy  and  strength. 
And  yet  their  prayers  bring  little  increase  of  blessing 
or  power.  It  is  because  they  do  not  rightly  know 
or  desire  Him  as  the  Holy  Spirit.  His  burning 
purity,  His  searching  and  convicting  light,  His 
making  dead  of  the  deeds  of  the  body,  of  self  with 
its  will  and  its  power,  His  leading  into  the  fellow 
ship  of  Jesus  as  He  gave  up  His  will  and  His  life 
to  the  Father, — of  all  this  they  have  not  thought. 
The  Spirit  cannot  work  in  power  in  them  because 
they  receive  Him  not  as  the  Holy  Spirit,  in  sanctifi- 
cation  of  the  Spirit.  At  times,  in  seasons  of  revival, 
as  among  the  Corinthians  and  Galatians,  He  may 
indeed  come  with  His  gifts  and  mighty  workings, 


while  His  sanctifying  power  is  but  little  manifest. 
(1  Cor.  xiv.  4,  xiii  8,  iii  1-3  ;  Gal.  iiL  3,  v.  15-26.) 
But  unless  that  sanctifying  power  be  acknowledged 
and  accepted,  His  gifts  will  be  lost.  His  gifts  coming 
on  us  are  but  meant  to  prepare  the  way  for  the 
sanctifying  power  within  us.  We  must  take  the 
lesson  to  heart ;  we  can  have  as  much  of  the  Spirit 
as  we  are  willing  to  have  of  His  Holiness.  Be 
full  of  the  Spirit,  must  mean  to  us,  Be  fully  holy. 

The  converse  is  equally  true.  We  can  only  have 
so  much  holiness  as  we  have  of  the  Spirit.  Some 
souls  do  very  earnestly  seek  to  be  holy,  but  it  is 
very  much  in  their  own  strength.  They  will  read 
books  and  listen  to  addresses  most  earnestly  ;  they 
will  use  every  effort  to  lay  hold  of  every  thought, 
and  act  out  every  advice.  And  yet  they  must 
confess  that  they  are  still  very  much  strangers  to 
the  true,  deep  rest  and  joy  and  power  of  abiding  in 
Christ,  and  being  holy  in  Him.  They  sought  for 
holiness  more  than  for  the  Spirit.  They  must  learn 
how  even  all  the  holiness  which  is  so  near  and  clear 
in  Christ,  is  beyond  our  reach,  except  as  the  Holy 
Spirit  dwells  within  and  imparts  it.  They  must 
learn  to  pray  for  Him  and  His  mighty  strengthening 
(Eph.  iii.  16),  to  believe  for  Him  (John  iv.  14, 
vii.  37),  in  faith  to  yield  to  Him  as  indwelling 
(1  Cor.  iii.  14,  vi.  19).  They  must  learn  to  cease 
from  self-effort  in  thinking  and  believing,  in  willing 
and  in  running ;  to  hope  in  God,  and  wait  patiently 
for  Him.  He  will  by  His  Holy  Spirit  make  us 
holy.  Be  holy  means,  Be  filled  with  the  Spirit. 

If  we  inquire  more  closely  how  it  is  that  this 


Holy  Spirit  makes  holy,  the  answer  is, — He  reveals 
and  imparts  the  Holiness  of  Christ.  Scripture  tells 
us :  Christ  is  made  unto  us  sanctification.  He 
sanctified  Himself  for  us,  that  we  ourselves  might 
also  be  sanctified  in  truth.  We  have  been  sanc 
tified  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all.  We  are  sanctified  in  Christ 
Jesus.  The  whole  living  Christ  is  just  a  treasury 
of  holiness  for  man.  In  His  life  on  earth  He 
exchanged  the  Divine  Holiness  He  possessed  into 
the  current  coin  needed  for  this  human  earthly  life, 
obedience  to  the  Father,  and  humility,  and  love, 
and  zeal.  As  God,  He  has  a  sufficiency  of  it  for 
every  moment  of  the  life  of  every  believer. 

And  yet,  it  is  all  beyond  our  reach,  except  as  the 
Holy  Spirit  brings  it  to  us  and  inwardly  communi 
cates  it.  But  this  is  the  very  work  for  which  He 
bears  the  Divine  Name,  the  Holy  Spirit,  to  glorify 
Jesus,  the  Holy  One  of  God,  within  us,  and  so  make 
us  partakers  of  His  Holiness.  He  does  it  by  revealing 
Christ,  so  that  we  begin  to  see  what  is  in  Him.  He 
does  it  by  discovering  the  deep  unholiness  of  our 
nature  (Eom.  vii.  14-23).  He  does  it  by  mightily 
strengthening  us  to  believe,  to  receive  Jesus 
Himself  as  our  life.  He  does  it  by  leading  us 
to  utter  despair  of  self,  to  absolute  surrender  of 
obedience  to  Jesus  as  Lord,  to  the  assured  confidence 
of  faith  in  the  power  of  an  indwelling  Christ.  He 
does  it  by,  in  the  secret  silent  depths  of  the  heart 
and  life,  imparting  the  dispositions  and  graces  of 
Christ,  so  that  from  the  inner  centre  of  our  life, 
which  has  been  renewed  and  sanctified  in  Christ, 


holiness  should  flow  out  and  pervade  all  to  the  utmost 
circumference.  Where  the  desire  has  once  been 
awakened,  and  the  delight  in  the  law  of  God  after 
the  inward  man  been  created,  there,  as  the  Spirit  of 
this  life  in  Christ  Jesus,  He  makes  free  from  the 
law  of  sin  and  death  in  the  members,  he  leads  into 
the  glorious  liberty  of  the  sons  of  God.  As  God 
within  us,  He  communicates  what  God  in  Christ 
has  prepared. 

And  if  we  ask  once  more  how  the  working  of  this 
Holy  Spirit,  who  thus  makes  holy,  is  to  be  secured, 
the  answer  is  very  simple  and  clear.  He  is  the 
Spirit  of  the  Holy  Father,  and  of  Christ,  the  Holy 
One  of  God :  from  them  He  must  be  received. 
'  He  showed  me  a  river  of  water  of  life  proceeding 
out  of  the  throne  of  God  and  the  Lamb.'  Jesus 
speaks  of  '  the  Holy  Spirit,  whom  the  Father  will 
send  in  my  Name.'  He  taught  us  to  ask  the 
Father.  Paul  prays  for  the  Ephesians :  '  I  bow 
my  knees  to  the  Father,  that  He  may  grant  unto 
you,  according  to  the  riches  of  His  glory,  that  ye 
may  be  strengthened  with  might  by  His  Spirit  in 
the  inner  man.'  It  is  as  we  look  to  God  in  His 
Holiness,  and  all  its  revelation  from  Creation  down 
ward,  and  see  how  the  Spirit  now  flows  out  from 
the  throne  of  His  Holiness  as  the  water  of  life, 
that  our  hope  will  be  awakened  that  God  will  give 
Him  to  work  mightily  in  us.  And  as  we  then  see 
Jesus  revealing  that  holiness  in  human  nature, 
rending  the  veil  in  His  atoning  death,  that  the 
Spirit  from  the  Holiest  of  all  may  come  forth  and, 
as  the  Holy  Spirit,  be  His  representative,  making 


Him  present  within  us,  we  shall  become  confident 

that  faith  in  Jesus  will  bring   the   fulness  of   the 

0      • 

Spirit.  As  He  told  us  to  ask  the  Father,  He  told 
us  to  believe  in  Himself.  '  He  that  believeth  in 
me,  rivers  of  living  water  shall  flow  out  of  him.' 
Let  us  bow  to  the  Father  in  the  name  of  Christ, 
His  Son  ;  let  us  believe  very  simply  in  the  Son  as 
Him  in  whom  we  are  well-pleasing  to  the  Father, 
and  through  whom  the  Father's  love  and  blessing 
reach  us,  and  we  may  be  sure  the  Spirit,  who  is 
already  within  us,  will,  as  the  Holy  Spirit,  do  His 
work  in  ever-increasing  power.  The  mystery  of 
holiness  is  the  mystery  of  the  Trinity :  as  we  bow 
to  the  Father,  believing  in  the  Son,  the  Holy 
Spirit  will  work.  And  we  shall  see  the  true 
meaning  of  what  God  spake  in  Israel :  ' / am  holy' 
thus  speaks  the  Father ;  '  Be  holy, '  as  my  Son  and  in 
my  Son  ;  '  /  make  holy, '  through  the  Spirit  of  my 
Son  dwelling  in  you.  Let  our  souls  worship  and 
cry  out,  '  Holy,  holy,  holy  is  the  Lord  God  of  hosts.' 
The  Holy  Spirit.  All  true  knowledge  of  the 
Father  in  His  adorable  Holiness,  and  of  the  Son  in 
His,  which  is  meant  to  be  ours,  and  all  participation 
of  it,  depend  upon  our  life  in  the  Spirit,  upon  our 
knowing  and  owning  Him  as  abiding  in  us  as  our 
Life.  Oh,  what  can  it  be  that,  with  such  a  Thrice 
Holy  God,  His  Holiness  does  not  more  cover 
His  Church  and  children  ?  The  Holy  Spirit  is 
among  us,  is  in  us :  it  must  be  we  grieve  and  resist 
Him.  If  you  would  not  do  so,  at  once  bow  the  knee 
to  the  Father,  that  He  may  grant  you  the  Spirit's 


mighty  workings  in  the  inner  man.  Believe  that 
the  Holy  Spirit,  bearer  to  you  of  all  the  Holiness  of 
God  and  of  Jesus,  is  indeed  in  you.  Let  Him  take 
the  place  of  self,  with  its  thoughts  and  efforts.  Set 
your  soul  still  before  God  in  holy  silence,  for  Him 
to  give  you  wisdom  ;  rest,  in  emptiness  and  poverty 
of  spirit,  in  the  faith  that  He  will  work  in  His  own 
way.  As  Divine  as  is  the  holiness  that  Jesus  brings, 
so  Divine  is  the  power  in  which  the  Holy  Spirit 
communicates  it.  Yield  yourself  day  by  day  in 
growing  dependence  and  obedience,  to  wait  on  and 
be  led  of  Him.  Let  the  fear  of  the  Holy  One  be  on 
you :  sanctify  the  Lord  God  in  your  heart :  let  Him 
be  your  fear  and  dread.  Fear  not  only  sin :  fear 
above  all  self,  as  it  thrusts  itself  in  before  God  with 
its  service.  Let  self  die,  in  refusing  and  denying  its 
work :  let  the  Holy  Spirit,  in  quietness,  and  depend 
ence,  in  the  surrender  of  obedience  and  trtist,  have 
*,he  rule,  the  free  disposal  of  every  faculty.  Wait 
for  Him — He  can,  He  will  in  power  reveal  and 
impart  the  Holiness  of  the  Father  and  the  Son.1 


Holy,  holy,  holy,  Lord  God  of  hosts  !  the  whole 
earth  is  full  of  Thy  glory  !     Let  that  glory  fill  the 

1  I  cannot  say  how  deeply  I  feel  that  one  of  the  great  wants  of 
believers  is  that  they  do  not  know  the  Holy  Spirit,  who  is  within 
them,  and  thereby  lose  the  blessed  life  He  would  work  in  them. 
If  it  please  God,  I  hope  that  the  next  volume  of  this  series  may 
be  on  The  Spirit  of  Christ.  May  the  Father  give  me  a  message  that 
shall  help  His  children  to  know  what  the  Holy  Spirit  can  be  to 


heart  of  Thy  child,  as  he  bows  before  Thee.  I 
come  now  to  drink  of  the  river  of  the  water  of  life 
that  flows  from  under  the  throne  of  God  and  of  the 
Lamb.  Glory  be  to  God  and  to  the  Lamb  for  the 
gift  that  hath  not  entered  into  the  heart  of  man 
to  conceive — the  gift  of  the  Holy  indwelling  Spirit. 

0  my  Father  !  in  the  name  of  Jesus  I  ask  Thee 
that  I  may  be  strengthened  with  might  by  Thy 
Spirit  in  the  inner  man.  Teach  me,  I  pray  Thee, 
to  believe  that  Thou  hast  given  Him,  to  accept  and 
expect  Him  to  fill  and  rule  my  whole  inner  being. 
Teach  me  to  give  up  to  Him ;  not  to  will  or  to  run, 
not  to  think  or  to  work  in  my  strength,  but  in 
quiet  confidence  to  wait  and  to  know  that  He 
works  in  me.  Teach  me  what  it  is  to  have 
no  confidence  in  the  flesh,  and  to  serve  Thee 
in  the  Spirit.  Teach  me  what  it  is  in  all  things 
to  be  led  by  Thy  Holy  Spirit,  the  Spirit  of  Thy 

And  grant,  gracious  Father,  that  through  Him  I 
may  hear  Thee  speak  and  reveal  Thyself  to  me  in 
power :  I  AM  HOLY.  May  He  glorify  to  me  and  in 
me,  Jesus,  in  whom  Thy  command  '  BE  HOLY  '  hath 
been  so  blessedly  fulfilled  on  my  behalf.  And  let 
the  Holy  Spirit  give  me  the  anointing  and  the  seal 
ing  which  bring  the  perfect  assurance  that  in  Him 
Thy  promise  is  being  gloriously  fulfilled,  '  I  MAKE 
YOU  HOLY.'  Amen. 

1.  It  it  universally  admitted  that  the  Holy  Spirit  has  not,  In  the  teaching  of 
the  Church  or  the  faith  of  believers,  that  place  of  honour  and  power,  which 
becomes  Him  as  the  Reuealer  of  the  Father  and  the  Son.  Seek  a  deep  eon- 


vletlon  that  without  the  Holy  Spirit  the  clearest  teaching  on  holiness, 
the  most  fervent  desires,  the  most  blessed  experiences  even,  will  only  b« 
temporary,  will  produce  no  permanent  result,  will  bring  no  abiding  rest. 

2.  The  Holy  Spirit  dwells  within,  and  uorhs  within,  in  the  hidden  deep  of 
your  nature.    Seek  above  everything  the  clear  and  habitual  assurance  that  He 
is  within  you,  doing  His  work. 

3.  To  this  end,  deny  self  and  its  work  In  serving  Qod.     Your  own  power  to 
thinh  and  pray  and  believe  and  strive — lay  it  all  down  expressly  and  dis 
tinctly  in  God's  presence ;  claim,  accept,  and  believe  in  the  hidden  workings  of 
the  indwelling  Spirit. 

4.  As  the  Son  ever  spake  of  the   Father,  so  the  Spirit  ever  points  to 
Christ.     The  soul  that  yields  itself  to  the  Spirit  will  of  Him  learn  to  knoto 
how  Christ  is  our  holiness,  how  we  can  always  abide  in  Christ  our  Sanctifica' 
tion.     What  a  vain  effort  It  has  often  been  without  the  Spirit  I     'As  tha 
anointing  taught  you,  ye  abide  in  Him.' 

5.  In  the  temple  of  thine  heart,  beloved  believer,  there  is  a  secret  olace, 
within  the  veil,  where  dwells,  often  all  unknown,  the  Spirit  of  God.    Do  bow 
in  deep  reverence  before  the  Father,  and  ask  that  He  may  work  mightily. 
Expect  the  Spirit  to  do  His  work :  He  will  make  Thy  Inner  man  a  fit  home,  Thy 
heart  a  throne,  for  Jesus,  and  reveal  Him  inert. 

142  HOLY  IN  CHlilST. 


anti  Eruttj. 

'Make  them  holy  in  the  Truth:  Thy  word  is  Truth,'—  JOHN 
xvii.  17. 

'  God  chose  you  unto  salvation  in  sanctif  cation  and  belief  of 
the  Truth.'—  2  THESS.  ii.  12. 

THE  chief  means  of  sanctification  that  God  uses 
is  His  word.  And  yet  how  much  there  is 
of  reading  and  studying,  of  teaching  and  preaching 
the  word,  that  has  almost  no  effect  in  making  men 
holy.  It  is  not  the  word  that  sanctifies  ;  it  is 
God  Himself  who  alone  can  sanctify.  Nor  is  it 
simply  through  the  word  that  God  does  it,  but 
through  the  Truth  which  is  in  the  word.  As  a 
means  the  word  is  of  unspeakable  value,  as  the 
vessel  which  contains  the  truth,  if  God  use  it  ;  as 
a  means  it  is  of  no  value,  if  God  does  not  use  it. 
Let  us  strive  to  connect  God's  Holy  Word  with  the 
Holy  God  Himself.  God  sanctifies  in  the  Truth 
through  His  word. 

Jesus   had  just   said,   'The   words   which   Thou 
gavest  me,  I   have  given  them.'     Let  us  try  and 


realize  what  that  means.  Think  of  that  great 
transaction  in  eternity :  the  Infinite  Being,  whom 
we  call  God,  giving  His  words  to  His  Son  ;  in  His 
words  opening  up  His  heart,  communicating  His 
mind  and  will,  revealing  Himself  and  all  His 
purpose  and  love.  In  a  Divine  power  and  reality 
passing  all  conception,  God  gave  Christ  His  words. 
In  the  same  living  power  Christ  gave  them  to  His 
disciples,  all  full  of  a  Divine  life  and  energy  to 
work  in  their  hearts,  as  they  were  able  to  receive 
them.  And  just  as  in  the  words  of  a  man  on 
earth  we  expect  to  find  all  the  wisdom  or  all  the 
goodness  there  is  in  him,  so  the  word  of  the  Thrice 
Holy  One  is  all  alive  with  the  Holiness  of  God. 
All  the  holy  fire,  alike  of  His  burning  zeal  and 
His  burning  love,  dwells  in  His  words. 

And  yet  men  can  handle  these  words,  and  study 
them,  and  speak  them,  and  be  entire  strangers 
to  their  holiness,  or  their  power  to  make  holy.  It 
is  God  Himself,  the  Holy  One,  who  must  make 
holy  through  the  word.  Every  seed,  in  which  the 
life  of  a  tree  is  contained,  has  around  it  a  husk  or 
shell,  which  protects  and  hides  the  inner  life.  Only 
where  the  seed  finds  a  place  in  congenial  soil,  and 
the  husk  is  burst  and  removed,  can  the  seed  germi 
nate  and  grow  up.  And  it  is  only  where  there  is  a 
heart  in  harmony  with  God's  Holiness,  longing  for  it, 
yielding  itself  to  it,  that  the  word  will  really  make 
holy.  It  is  the  heart  that  is  not  content  with  the 
word,  but  seeks  the  Living,  Holy  One  in  the  word, 
to  which  He  will  reveal  the  truth,  and  in  it  Himself, 


It  is  the  word  given  to  us  by  Christ  as  God  gave  it 
Him,  and  received  by  us  as  it  was  by  Him,  to  rule 
and  fill  our  life,  which  has  power  to  make  holy. 

But  we  must  notice  very  specially  how  our  Saviour 
says,  Sanctify  them,  not  in  the  word,  but  in  the  truth. 
Just  as  in  man  there  is  body,  soul,  and  spirit,  so  in 
truth  too.  There  is  first  word-truth ;  a  man  may 
have  the  correct  form  of  words  while  he  does  not 
really  apprehend  the  truth  they  contain.  Then  there 
is  thought-truth ;  there  may  be  a  clear  intellectual 
apprehension  of  truth  without  the  experience  of 
its  power.  The  Bible  speaks  of  truth  as  a  living 
reality  :  this  is  the  life-truth,  in  which  the  very 
Spirit  of  the  truth  we  profess  has  entered  and 
possessed  our  inner  being.  Christ  calls  Himself 
the  Truth:  He  is  said  to  be  full  of  grace  and 
truth.  The  Divine  life  and  grace  are  in  Him  as 
an  actually  substantial  existence  and  reality.  He 
not  only  acts  upon  us  by  thoughts  and  motives, 
but  communicates,  as  a  reality,  the  eternal  life  He 
brought  for  us  from  the  Father.  The  Holy  Spirit 
is  called  the  Spirit  of  Truth ;  what  He  imparts  is  all 
real  and  actual,  the  very  substance  of  unseen  things ; 
He  guides  into  the  Truth,  not  thought  -  truth  or 
doctrine  only,  but  life-truth,  the  personal  possession 
of  the  Truth  as  it  is  in  Jesus.  As  the  Spirit  of  Truth 
He  is  the  Spirit  of  Holiness;  the  life  of  God,  which  is 
His  Holiness,  He  brings  to  us  as  an  actual  possession. 

It  is  now  of  this  living  Truth,  which  dwells  in 
the  word,  as  the  seed-life  dwells  in  the  husk,  that 
Jesus  says,  '  Make  them  holy  in  the  Truth :  Thy 
word  is  Truth.'  He  would  have  us  mark  the  inti- 


mate  connection,  as  well  as  the  wide  difference, 
between  the  word  and  the  truth.  The  connection 
is  one  willed  by  God  and  meant  to  be  inseparable. 
'  Thy  word  is  truth  ; '  with  God  they  are  one.  But 
not  with  man.  Just  as  there  were  men  in  close 
contact  and  continual  intercourse  with  Jesus,  to 
whom  He  was  only  a  man,  and  nothing  more,  so 
there  are  Christians  who  know  and  understand  the 
word,  and  yet  are  strangers  to  its  true  spiritual 
power.  They  have  the  letter  but  not  the  spirit ; 
the  Truth  comes  to  them  in  word  but  not  in  power. 
The  word  does  not  make  them  holy,  because  they 
hold  it  not  in  Spirit  and  in  Truth.  To  others,  on  the 
contrary,  who  know  what  it  is  to  receive  the  truth 
in  the  love  of  it,  who  yield  themselves,  in  all  their 
dealings  with  the  word,  to  the  Spirit  of  Truth  who 
dwells  in  it  and  in  them  too,  the  word  comes  indeed 
as  Truth,  as  a  Divine  reality,  communicating  and 
working  what  it  speaks  of.  And  it  is  of  such  a  use 
of  the  word  that  the  Saviour  says,  'Make  them 
holy  in  the  truth :  Thy  word  is  truth.'  As  the 
words,  which  God  gave  Him,  were  all  in  the  power 
of  the  eternal  Life  and  Love  and  Will  of  God,  the 
revelation  and  communication  of  the  Father's  pur 
pose,  as  God's  word  was  Truth  to  Him  and  in  Him, 
so  it  can  be  in  us.  And  as  we  thus  receive  it,  we 
are  made  holy  in  the  Truth. 

And  what  now  are  the  lessons  we  have  to  learn 
here  for  the  path  of  Holiness  ?  The  first  is :  Let  us 
see  to  it  that  in  all  our  intercourse  with  God's 
Blessed  Word  we  rest  content  with  nothing  short  of 



the  experience  of  it,  as  truth  of  God,  as  spirit  and 
as  power.  Jesus  said,  '  If  ye  abide  in  my  word,  ye 
shall  know  the  truth.'  No  analysis  can  ever  find 
or  prove  the  life  of  a  seed :  plant  it  in  its  proper 
soil,  and  the  growth  will  testify  to  the  life.  It  is 
only  as  the  word  of  God  is  received  in  the  love 
of  it,  as  it  grows  and  works  in  us,  that  we  can 
know  its  truth,  can  know  that  it  is  the  Truth  of 
God.  It  is  as  we  live  in  the  words  of  Jesus,  in 
love  and  obedience,  keeping  and  doing  them,  that 
the  Truth  from  heaven,  the  Power  of  the  Divine 
Life  which  there  is  in  them,  will  unfold  itself  to  us. 
Christ  is  the  Truth ;  in  Him  the  love  and  grace, 
the  very  life  of  God,  has  come  to  earth  as  a  sub 
stantial  existence,  a  Living,  Mighty  Power,  some 
thing  new  that  was  never  on  earth  before  (John  i. 
1 7) ;  let  us  yield  ourselves  to  the  Living  Christ  to 
possess  us  and  to  rule  us  as  the  Living  Truth,  then 
will  God's  word  be  Truth  to  us  and  in  us. 

The  Spirit  of  Christ  is  the  Spirit  of  Truth ;  that 
actual  heavenly  reality  of  Divine  life  and  love  in 
Christ,  the  Truth,  has  a  Spirit,  who  comes  to  com 
municate  and  impart  it.  Let  us  beware  of  trying  to 
study  or  understand  or  take  possession  of  God's  word 
without  that  Spirit  through  whom  the  word  was 
spoken  of  old ;  we  shall  find  only  the  husk,  the  truth 
or  thought  and  sentiment,  very  beautiful  perhaps, 
but  with  no  power  to  make  us  holy.  We  must  have 
the  Spirit  of  the  Truth  within  us.  He  will  lead  us 
into  the  Truth ;  when  we  are  in  the  Truth,  God  makes 
us  holy  in  it  and  by  it.  The  Truth  must  be  in  us, 
and  we  in  it.  God  desires  truth  in  the  inward 



parts :  we  must  be  of  the  people  of  whom  Christ 
says,  '  If  ye  were  of  the  truth/  '  he  that  is  of  the 
truth  knoweth  me.'  In  the  lower  sphere  of  daily 
life  and  conduct,  of  thought  and  action,  there  must 
be  an  intense  love  of  truth,  and  a  willingness  to 
sacrifice  everything  for  it ;  in  the  spiritual  life,  a 
deep  hungering  to  have  all  our  religion  every  day, 
every  moment,  stand  fully  in  the  truth  of  God. 
It  is  to  the  simple,  humble,  childlike  spirit  that 
the  truth  of  the  word  will  be  unsealed  and  revealed. 
In  such  the  Spirit  of  truth-  comes  to  dwell.  In 
such,  as  they  daily  wait  before  the  Holy  One  in 
silence  and  emptiness,  in  reverence  and  holy  fear, 
His  Holy  Spirit  works  and  gives  the  truth  within. 
In  thus  imparting  Christ  as  revealed  in  the  word, 
in  His  Divine  life  and  love,  as  their  own  life,  He 
makes  them  holy  with  the  holiness  of  Christ. 

There  is  another  lesson.  Listen  to  that  prayer, 
the  earthly  echo  of  the  prayer  which  He  ever  liveth 
to  pray,  '  Holy  Father !  make  them  holy  in  the 
truth.'  Would  you  be  holy,  child  of  God  ?  cast 
yourself  into  that  mighty  current  of  intercession 
ever  flowing  into,  ever  reaching,  the  Father's  bosom. 
Let  yourself  be  borne  upon  it  until  your  whole  soul 
cries,  with  the  unutterable  groanings,  too  deep  and 
too  intense  for  human  speech,  '  Holy  Father !  make 
me  holy  in  the  truth.'  As  you  trust  in  Christ  as 
the  truth,  the  reality  of  what  you  long  for,  and 
in  His  all-prevailing  intercession;  as  you  wait  for 
the  Spirit  within  as  the  Spirit  of  truth;  look  up 
to  the  Father,  and  expect  His  own  direct  and 
almighty  working  to  make  you  holy.  The  mystery 


of  holiness  is  the  mystery  of  the  Triune  One.  The 
deeper  entrance  into  the  holy  life  rests  in  the  fellow 
ship  of  the  Three  in  One.  It  is  the  Father  who 
establishes  us  in  Christ,  who  gives,  in  a  daily  fresh 
giving,  the  Holy  Spirit ;  it  is  to  the  Father,  the 
Holy  Father,  the  soul  must  look  up  continually  in 
the  prayer,  '  Make  me  holy  in  the  truth.' 

It  has  been  well  said  that  in  the  word  Holy  we 
have  the  central  thought  of  the  high-priestly  prayer. 
As  the  Father's  attribute  (John  xvii.  11),  as  the 
Son's  work  for  Himself  and  us  (ver.  19),  as  the  direct 
work  of  the  Father  through  the  Spirit  (vers.  IV,  20), 
it  is  the  revelation  of  the  glory  of  God  in  Himself 
and  in  us.  Let  us  enter  into  the  Holiest  of  all,  and 
as  we  bow  with  our  Great  High  Priest,  let  the  deep, 
unceasing  cry  go  up  for  all  the  Church  of  God, 
'  Holy  Father !  make  them  holy  in  the  truth :  Thy 
word  is  truth.'  The  word  in  which  God  makes 
holy  is  summed  up  in  this,  HOLY  IN  CHRIST.  May 
God  make  it  truth  in  us ! 


Blessed  Father !  to  Israel  Thou  didst  say,  I  the 
Lord  am  holy  and  make  holy.  But  it  is  only  in 
Thy  beloved  Son  that  the  full  glory  of  Thy  Holiness, 
as  making  us  holy,  has  been  revealed.  Thou  art  our 
Holy  Father,  who  makest  us  holy  in  Thy  truth. 

We  thank  Thee  that  Thy  Son  hath  given  us  the 
words  Thou  gavest  Him,  and  that  as  He  received 
them  from  Thee  in  life  and  power,  we  may  receive 
them  too.  0  Father !  with  our  whole  heart  we  do 


receive  them ;  let  the  Spirit  make  them  truth  and 
life  within  us.  So  shall  we  know  Thee  as  the  Holy 
One,  consuming  the  sin,  renewing  the  sinner. 

We  bless  Thee  most  for  Thy  Blessed  Son,  the 
Holy  One  of  God,  the  Living  Word  in  whom  the 
Truth  dwelleth.  We  thank  Thee  that  in  His  never- 
ceasing  intercession,  this  cry  ever  reacheth  Thee, 
'  Father,  sanctify  them  in  Thy  truth,'  and  that  the 
answer  is  ever  streaming  forth  from  Thy  glory. 
Holy  Father !  make  us  holy  in  Thy  truth,  in  Thy 
wonderful  revelation  of  Thyself  in  Him  who  is  the 
truth.  Let  Thy  Holy  Spirit  so  have  dominion  in 
our  hearts  that  Thy  Holy  Child  Jesus,  sanctifying 
Himself  for  us  that  we  may  be  sanctified  in  the 
cruth,  may  be  to  us  the  Way,  the  Truth,  and  the 
Life.  May  we  know  that  we  are  in  Him  in  Thy 
presence,  and  that  Thy  one  word  in  answer  to  our 
prayer  to  make  us  holy  is — Holy  in  Christ.  Amen. 

1.  God  Is  the  God  of  truth — not  truth  in  speaking  only,  or  truth  of  doctrine 
— but  truth  of  existence,  or  life  in  Its  Diuine  reality.    And  Christ  is  the  truth ; 
the  actual  embodiment  of  this  Diuine  life.    And  there  is  a  kingdom  of  truth, 
of  Divine  Spiritual  realities,  of  which  Christ  is  King.    And  of  all  this  truth 
of  Qod  in  Christ,  the  very  essence  is,  the  Spirit.    He  is  the  Spirit  of  truth  : 
He  leads  us  into  it,  so  that  we  are  of  the  truth  and  walk  In  It.     Of  the  truth, 
the  reality  there  is  in  God,  Holiness,  is  the  deepest  root ;  the  Spirit  of  truth 
la  the  Holy  Spirit. 

2.  It  is  the  work  of  the  Father  to  make  us  holy  in  the  truth :  let  us  bow 
very  low  in  childlike  trust  as  we  breathe  the  prayer :  'Holy  Father!  make  us 
holy  in  the  truth.'    He  will  do  it. 

3.  It  is  the  intercession  of  the  Son  that  asks  and  obtains  this  blessing : 
let  us  take  our  place  in  Him,  and  rejoice  in  the  assurance  of  an  answer. 

4.  It  is  the  Spirit  Of  truth  through  whom  the  Father  does  this  work,  so 
that  we  dwell  in  the  truth,  and  the  truth  in  us.    Let  us  yield  very  freely  and 
very  fully  to  the  leading  of  the  Spirit,  in  our  intercourse  with  God's  Word,  that, 
as  the  Son  prays,  the  Father  may  make  us  holy  in  the  truth. 

5.  Let  us,  tn  the  light  of  this  work  of  the  Three-One,  never  read  the  Word 
but  with  this  aim :  to  be  made  holy  In  the  truth  by  God. 



antr  Cructficcton. 

'  For  their  sakes  I  sanctify  myself,  that  they  themselves  also 
may  be  sanctified  in  truth.'  —  JOHN  xvii.  19. 

'  He  said,  Lo,  I  am  come  to  do  Thy  will.  In  which  will  we 
have  been  sanctified  through  the  offering  of  the  body  of  Jesus 
once  for  all.  For  by  one  offering  He  hath  perfected  for  ever 
them  that  are  sanctified.'  —  HEB.  x.  9,  10,  14. 

IT  was  in  His  High-priestly  prayer,  on  His  way 
to  Gethsemane  and  Calvary,  that  Jesus  thus 
spake  to  the  Father  :  '  I  sanctify  myself.'  He  had 
not  long  before  spoken  of  Himself  as  'the  Son 
whom  the  Father  hath  sanctified  and  sent  into  the 
world.'  From  the  language  of  Holy  Scripture  we 
are  familiar  with  the  thought  that,  what  God  has 
sanctified,  man  has  to  sanctify  too.  The  work  of 
the  Father,  in  sanctifying  the  Son,  is  the  basis  and 
groundwork  of  the  work  of  the  Son  in  sanctifying 
Himself.  If  His  Holiness  as  man  was  to  be  a  free 
and  personal  possession,  accepted  and  assimilated  in 
voluntary  and  conscious  self-determination,  it  was 
not  enough  that  the  Father  sanctify  Him  :  He 
must  sanctify  Himself  too. 


This  self-sanctifying  of  our  Lord  found  place 
through  His  whole  life,  but  culminates  and  comes 
out  in  special  distinctness  in  His  crucifixion.  Wherein 
it  consists  is  made  clear  by  the  words  from  the 
Epistle  to  the  Hebrews.  The  Messiah  spake :  '  Lo, 
I  come  to  do  Thy  will.'  And  then  it  is  added,  '  In 
the  which  will  we  have  been  sanctified  through  the 
offering  of  the  body  of  Christ.'  It  was  the  offering 
of  the  body  of  Christ  that  was  the  will  of  God:  in 
doing  that  will  He  sanctified  us.  It  was  of  the 
doing  that  will  in  the  offering  His  body  that  He 
spake,  '  I  sanctify  myself,  that  they  themselves 
also  may  be  sanctified  in  truth.'  The  giving  up  of 
His  will  to  God's  will  in  the  agony  of  Gethsemane, 
and  then  the  doing  of  that  will  in  the  obedience 
unto  death,  this  was  Christ's  sanctifying  Himself 
and  us  too.  Let  us  try  and  understand  this. 

The  Holiness  of  God  is  revealed  in  His  will. 
Holiness  even  in  the  Divine  Being  has  no  moral 
value  except  as  it  is  freely  willed.  In  speaking  of 
the  Trinity,  theologians  have  pointed  out  how,  as 
the  Father  represents  the  absolute  necessity  of 
Everlasting  Goodness,  the  Son  proves  its  liberty : 
within  the  Divine  Being  it  is  willed  in  love.  And 
this  now  was  the  work  of  the  Son  on  earth,  amid  the 
trials  and  temptations  of  a  human  life,  to  accept 
and  hold  fast  at  any  sacrifice,  with  His  whole  heart 
to  will,  the  will  of  the  Father.  '  Though  He  was  a 
Son,  yet  He  learned  obedience  in  that  He  suffered.' 
In  Gethsemane  the  conflict  between  the  will  of 
human  nature  and  the  Divine  will  reached  its 

152  HOLY  Df  CHEIST. 

height :  it  manifests  itself  in  language  which  almost 
makes  us  tremble  for  His  sinlessness,  as  He  speaks 
of  His  will  in  antithesis  to  God's  will.  But  the 
struggle  is  a  victory,  because  in  presence  of  the 
clearest  consciousness  of  what  it  means  to  have  His 
own  will,  He  gives  it  up,  and  says,  '  Thy  will  be 
done.'  To  enter  into  the  will  of  God  He  gives  up  His 
very  life.  In  His  crucifixion  He  thus  reveals  the 
law  of  sanctification.  Holiness  is  the  full  entrance 
of  our  will  into  God's  will.  Or  rather,  Holiness  is 
the  entrance  of  God's  will  to  be  the  death  of  our 
will.  The  only  end  of  our  will  and  deliverance 
from  it,  is  death  to  it  under  the  righteous  judgment 
of  God.  It  was  in  the  surrender  to  the  death  of  the 
cross  that  Christ  sanctified  Himself,  and  sanctified 
us,  that  we  also  might  be  sanctified  in  truth. 

And  now,  just  as  the  Father  sanctified  Him,  and 
He  in  virtue  thereof  appropriated  it  and  sanctified 
Himself,  so  we,  whom  He  has  sanctified,  have  to 
appropriate  it  to  ourselves.  In  no  other  way  than 
crucifixion,  the  giving  up  .of  Himself  to  the  death, 
could  Christ  realize  the  sanctification  He  had  from 
the  Father.  And  in  no  other  way  can  we  realize 
the  sanctification  we  have  in  Him.  His  own  and 
our  sanctification  bears  the  common  stamp  of  the 
cross.  We  have  seen  before  that  obedience  is  the 
path  to  holiness.  In  Christ  we  see  that  the  path 
to  perfect  holiness  is  perfect  obedience.  And  that 
is  obedience  unto  death,  even  to  the  giving  up  of 
life,  even  the  death  of  the  cross.  As  the  sanctifica 
tion  which  Christ  wrought  out  for  us,  even  unto 
the  offering  of  His  body,  bears  the  death  mark,  we 


cannot  partake  of  it,  we  cannot  enter  it,  except  as 
we  die  to  self  and  its  will.  Crucifixion  is  the  path 
to  sanctification. 

This  lesson  is  in  harmony  with  all  we  have  seen. 
The  first  revelation  of  God's  Holiness  to  Moses  was 
accompanied  with  the  command,  Put  off.  God's 
praise,  as  Glorious  in  Holiness,  Fearful  in  Praises, 
was  sounded  over  the  dead  bodies  of  the  Egyptians. 
When  Moses  on  Sinai  was  commanded  to  sanctify 
the  Mount,  it  was  said,  '  If  any  touch  it,  man  or 
beast,  it  shall  not  live.'  The  Holiness  of  God  is 
death  to  all  that  is  in  contact  with  sin.  Only 
through  death,  through  blood-shedding,  was  there 
access  to  the  Holiest  of  all.  Christ  chose  death, 
even  death  as  a  curse,  that  He  might  sanctify  Him 
self  for  us,  and  open  to  us  the  path  to  Holiness,  to 
the  Holiest  of  all,  to  the  Holy  One.  And  so  it  is 
still.  No  man  can  see  God  and  live.  It  is  only  in 
death,  the  death  of  self  and  of  nature,  that  we  can 
draw  near  and  behold  God.  Christ  led  the  way. 
No  man  can  see  God  and  live.  '  Then  let  me  die, 
Lord/  one  has  cried,  '  but  see  Thee  I  must.'  Yes, 
blessed  be  God,  so  real  is  our  interest  in  Christ  and 
our  union  to  Him,  that  we  may  live  in  His  death ; 
as  day  by  day  self  is  kept  in  the  place  of  death, 
the  life  and  fhe  holiness  of  Christ  can  be  ours.1 

And  where  is  the  place  of  death  ?  And  how  can 
the  crucifixion  which  leads  to  Holiness  and  to  God 
be  accomplished  in  us  ?  Thank  God  !  it  is  no  work 
of  our  own,  no  weary  process  of  self -crucifixion. 
The  crucifixion  that  is  to  sanctify  us  is  an  accom- 
1  See  Note  D. 


plished  fact.  The  cross  bears  the  banner,  'It  is 
finished.'  On  it  Christ  sanctified  Himself  for  us, 
that  we  might  be  sanctified  in  truth.  Our  cruci 
fixion,  as  our  sanctification,  is  something  that  in 
Christ  has  been  completely  and  perfectly  finished. 
'We  have  been  sanctified  through  the  offering  of 
the  body  of  Jesus  Christ  once  for  all.'  '  By  one 
offering  He  hath  perfected  for  ever  them  that  are 
sanctified.'  In  that  fulness,  which  it  is  the  Father's 
good  pleasure  should  dwell  in  Christ,  the  crucifixion 
of  our  old  man,  of  the  flesh,  of  the  world,  of  our 
selves,  is  all  a  spiritual  reality ;  he  that  desires 
and  knows  and  accepts  Christ,  fully  receives  all  this 
in  Him.  And  as  the  Christ,  who  had  previously 
been  known  more  in  His  pardoning,  quickening,  and 
saving  grace,  is  again  sought  after  as  a  real  deliverer 
from  the  power  of  sin,  as  a  sanctifier,  He  comes  and 
takes  up  the  soul  into  the  fellowship  of  the  sacrifice 
of  His  will.  '  He  put  away  sin  by  the  sacrifice  of 
Himself,'  must  become  true  of  us  as  it  is  of  Him. 
He  reveals  how  it  is  a  part  of  His  salvation  to 
make  us  partakers  of  a  will  entirely  given  up  to 
the  will  of  God,  of  a  life  that  had  yielded  itself 
to  the  death,  and  had  then  been  given  back  from 
the  dead  by  the  power  of  God,  a  life  of  which  the 
crucifixion  of  self-will  was  the  spirit  and  the 
power.  He  reveals  this,  and  the  soul  that  sees  it, 
and  consents  to  it,  and  yields  its  will  and  its  life, 
and  believes  in  Jesus  as  its  death  and  its  life,  and 
in  His  crucifixion  as  its  possession  and  its  inherit 
ance,  enters  into  the  enjoyment  and  experience  of 
it.  The  language  is  now,  '  I  died  that  I  might 


live :  I  have  been  crucified  with  Christ,  and  it  is  no 
longer  I  that  live,  but  Christ  that  liveth  in  me.' 
And  the  life  it  now  lives  is  by  the  faith  on  the  Son 
of  God,  the  daily  acceptance  in  faith  of  Him  who 
lives  within  us  in  the  power  of  a  death  that  has 
been  passed  through  and  for  ever  finished. 

'  I  sanctify  myself  for  them,  that  they  themselves 
also  may  be  sanctified  in  truth.'  '  I  come  to  do 
Thy  will,  0  God.  In  the  which  will,'  the  wiU  of 
God  accomplished  by  Christ,  '  we  have  been  sancti 
fied  through  the  one  offering  of  the  body  of  Christ.' 
Let  us  understand  and  hold  it  fast :  Christ's  giving 
up  His  will  in  Gethsemane  and  accepting  God's  will 
in  dying  ;  Christ's  doing  that  will  in  the  obedience 
to  the  death  of  the  cross,  this  is  His  sanctifying 
Himself,  and  this  is  our  being  sanctified  in  truth. 
'  In  the  which  will  we  have  been  sanctified.'  The 
death  to  self,  the  utter  and  most  absolute  giving  up 
of  our  own  life,  with  its  will  and  its  power  and  its 
aims,  to  the  cross,  and  into  the  crucifixion  of  Christ, 
the  daily  bearing  the  cross — not  a  cross  on  which 
we  are  yet  to  be  crucified,  but  the  cross  of  the 
crucified  Christ  in  its  power  to  kill  and  make  dead 
— this  is  the  secret  of  the  life  of  holiness — this  is 
true  sanctification. 

Believer!  is  this  the  holiness  which  you  are 
seeking  ?  Have  you  seen  and  consented  that  God 
alone  is  holy,  that  self  is  all  unholy,  and  that  there 
is  no  way  to  be  made  holy  but  for  the  fire  of  the 
Divine  Holiness  to  come  in  and  be  the  death  of  self  ? 
'  Always  bearing  about  in  the  body  the  dying  of 
Jesus,  that  the  life  also  of  Jesus  may  be  manifested 


in  our  mortal  body ' — is  the  pathway  for  each  one 
who  seeks  to  be  sanctified  in  truth,  even  as  He 
sanctified  Himself ;  sanctified  just  like  Jesus. 

He  sanctified  Himself  for  us,  that  we  ourselves 
also  might  be  sanctified  in  truth.  Yes,  our  sancti- 
fication  rests  and  roots  in  His,  in  Himself.  And  we 
are  in  Him.  The  secret  roots  of  our  being  are 
planted  into  Jesus :  deeper  down  than  we  can  see 
or  feel,  there  is  He  our  Vine,  bearing  and  quickening 
us.  Let  us  by  faith  understand  that,  in  a  manner 
and  a  measure  which  are  far  beyond  our  compre 
hension,  intensely  Divine  and  real,  we  are  in  Him 
who  sanctified  Himself  for  us.  Let  us  dwell  there, 
where  we  have  been  placed  of  God.  And  let  us 
bow  our  knees  to  the  Father,  that  He  would  grant 
us  to  be  mightily  strengthened  by  His  Spirit,  that 
Christ  as  our  Sanctification  may  dwell  in  our  hearts, 
that  the  power  of  His  death  and  His  life  may  be 
revealed  in  us,  and  God's  will  be  done  in  us  as 
it  was  in  Him. 


Holy  Father !  I  do  bless  Thee  for  this  precious 
blessed  word,  for  this  precious  blessed  work  of  Thy 
beloved  Son.  In  His  never-ceasing  intercession 
Thou  ever  hearest  the  wonderful  prayer,  '  I  sanctify 
myself  for  them,  that  they  themselves  also  may  be 
sanctified  in  truth.' 

Blessed  Father  !  I  beseech  Thee  to  strengthen  me 
mightily  by  Thy  Spirit,  that  in  living  faith  I  may 


be  able  to  accept  and  live  the  holiness  prepared  for 
me  in  my  Lord  Jesus.  Give  me  spiritual  under 
standing  to  know  what  it  means  that  He  sanctified 
Himself,  that  my  sanctification  is  secured  in  His, 
that  as  by  faith  I  abide  in  Him,  its  power  will  cover 
my  whole  life.  Let  His  sanctification  indeed  be  the 
law  as  it  is  the  life  of  mine.  Let  His  surrender  to 
Thy  fatherly  will,  His  continual  dependence  and 
obedience,  be  its  root  and  its  strength.  Let  His 
death  to  the  world  and  to  sin  be  its  daily  rule. 
Above  all,  let  Himself,  0  my  Father !  let  Himself, 
as  sanctified  for  me,  the  living  Jesus,  be  my  only 
trust  and  stay.  He  sanctified  Himself  for  me,  that 
I  myself  also  may  be  sanctified  in  truth. 

Beloved  Saviour !  how  shall  I  rightly  bless  and 
love  and  glorify  Thee  for  this  wondrous  grace ! 
Thou  didst  give  Thyself,  so  that  now  I  am  holy  in 
Thee.  I  give  myself,  that  in  Thee  I  myself  may  be 
made  holy  in  truth.  Amen.  Lord  Jesus  !  Amen. 

1.  'If  any  man  would  come  after  me,  let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me.'     Jesus  means  that  our  life  shall  be  the  exact 
counterpart  of  His,  Including  even  the  crucifixion.     The  beginning  of  such  a 
life  is  the  denial  of  self,  to  give  Christ  its  place.     The  Jews  would  not  deny 
self,  but  'denied  the  Holy  One,  and  killed  the  Prince  of  Life.'     The  choice 
is  still  between  Christ  and  self.    Let  us  deny  the  unholy  one,  and  give  him 
to  the  death. 

2.  The  steps  in  this  path  are  these :  First,  the  deliberate  decision  that  self 
shall  be  given  up  to  the  death  ;  then,  the  surrender  to  Christ  crucified  to  make 
us  partakers  of  His  crucifixion ;  then,  'knowing  that  our  old  man  is  cruci 
fied,'  the  faith  that  says,  'I  am  crucified  with  Christ;'  and  then,  the  power 
to  Hue  as  a  crucified  one,  to  glory  in  the  cross  of  Christ. 

3.  This  is  God's  way  of  holiness,  a  Divine  mystery,  which  the  Holy  Spirit 
alone  can  daily  maintain  in  us.   Blessed  be  God,  it  is  the  life  which  a  Christian 
can  Hue,  because  Christ  Hues  in  us. 

4.  The  central  thought  is :  We  are  in  Christ,  who  gave  up  His  will  and  did 
the  will  of  God.    By  the  Holy  Spirit  the  mind  that  was  In  Him  is  In  us,  the 
will  of  self  is  crucified,  and  we  Hue  in  the  will  of  God. 



Holiness  antr  tfattlj, 

'  That  they  may  receive  remission  of  sins,  and  an  inheritance 
among  them  that  are  sanctified  by  faith  in  me.' — ACTS 
xxvi.  18. 

THE  more  we  study  Scripture  in  the  light  of  the 
Holy  Spirit,  or  practise  the  Christian  life  in 
His  power,  the  deeper  becomes  our  conviction  of  the 
unique  and  central  place  faith  has  in  God's  plan  of 
salvation.  And  we  learn,  too,  to  see  that  it  is  meet 
and  right  that  it  should  be  so :  the  very  nature  of 
things  demands  it.  Because  God  is  a  Spiritual  and 
Invisible  Being,  every  revelation  of  Himself,  whether 
in  His  works,  His  word,  or  His  Son,  calls  for  faith. 
Faith  is  the  spiritual  sense  of  the  soul,  being  to  it 
what  the  senses  are  to  the  body;  by  it  alone  we 
enter  into  communication  and  contact  with  God. 

Faith  is  that  meekness  of  soul  which  waits  in 
stillness  to  hear,  to  understand,  to  accept  what  God 
says  ;  to  receive,  to  retain,  to  possess  what  God  gives 
or  works.  By  faith  we  allow,  we  welcome  God 
Himself,  the  Living  Person,  to  enter  in  to  make 


His  abode  with  us,  to  become  our  very  life.  How 
ever  well  we  think  we  know  it,  we  always  have  to 
learn  the  truth  afresh,  for  a  deeper  and  fuller 
application  of  it,  that  in  the  Christian  life  faith  is 
the  first  thing,  the  one  thing  that  pleases  God,  and 
brings  blessing  to  us.  And  because  Holiness  is 
God's  highest  glory,  and  the  highest  blessing  He  has 
for  us,  it  is  especially  in  the  life  of  holiness  that  we 
need  to  live  by  faith  alone. 

Our  Lord  speaks  here  of  '  them  that  are  sancti 
fied  by  faith  in  me.' l  He  Himself  is  our  Sanctifi- 
cation  as  He  is  our  Justification :  for  the  one  as  for 
the  other  it  is  faith  that  God  asks,  and  both  are 
equally  given  at  once.  The  participle  used  here  is  not 
the  present,  denoting  a  process  or  work  that  is  being 
carried  on,  but  the  aorist,  indicating  an  act  done 
once  for  all.  When  we  believe  in  Christ,  we  receive 
the  whole  Christ,  our  justification  and  our  sanctifi- 
cation  :  we  are  at  once  accepted  by  God  as  righteous 
in  Him,  and  as  holy  in  Him.  God  counts  and  calls 
us,  what  we  really  are,  sanctified  ones  in  Christ. 
It  is  as  we  are  led  to  see  what  God  sees,  as  our 
faith  grasps  that  the  holy  life  of  Christ  is  ours  in 
actual  possession,  to  be  accepted  and  appropriated  for 
daily  use,  that  we  shall  really  be  able  to  live  the 

1  The  best  commentators  connect  the  expression,  '  by  faith  in 
me,"  not  with  the  word  '  sanctified,'  but  with  the  whole  clause, 
'  that  by  faith  in  me  they  may  receive. '  This  will,  however,  in  no 
way  affect  the  application  to  the  word  sanctified.  Thus  read,  the 
text  tells  us  that  the  remission  of  sin,  and  the  inheritance,  and 
the  sanctification  which  qualifies  for  the  inheritance,  are  all  received 
by  faith. 


life  God  calls  us  to,  the  life  of  holy  ones  in  Christ 
Jesus.  We  shall  then  be  in  the  right  position  in 
which  what  is  called  our  progressive  sanctification 
can  be  worked  out.  It  will  be,  the  acceptance  and 
application  in  daily  life  of  the  power  of  a  holy  life 
which  has  been  prepared  in  Jesus,  which  has  in  the 
union  with  Him  become  our  present  and  permanent 
possession,  and  which  works  in  us  according  to  the 
measure  of  our  faith.1 

From  this  point  of  view  it  is  evident  that  faith 
has  a  twofold  operation.  Faith  is  the  evidence  of 
things  not  seen,  though  now  actually  existing,  the 
substance  of  things  hoped  for,  but  not  yet  present. 
It  deals  with  the  unseen  present,  as  well  as  with 
the  unseen  future.  As  the  evidence  of  things  not 
seen,  it  rejoices  in  Christ  our  complete  sanctifica 
tion,  as  a  present  possession.  Through  faith  I 
simply  look  to  what  Christ  is,  as  revealed  in  the 
Word  by  the  Holy  Spirit.  Claiming  all  He  is  as 
my  own,  I  know  that  His  Holiness,  His  holy  nature 
and  life,  are  mine ;  I  am  a  holy  one :  by  faith  in 
Him  I  have  been  sanctified.  This  is  the  first  aspect 
of  sanctification :  it  looks  to  what  is  a  complete  and 
finished  thing,  an  absolute  reality.  As  the  substance 
of  things  hoped  for,  this  faith  reaches  out  in  the 
assurance  of  hope  to  the  future,  to  things  I  do  not 
yet  see  or  experience,  and  claims,  day  by  day,  out  of 
Christ  our  sanctification,  what  it  needs  for  practical 
holiness,  '  to  be  holy  in  all  manner  of  living.'  This 
is  the  second  aspect  of  sanctification :  I  depend  upon 
Jesus  to  supply,  in  personal  experience,  gradually 
1  See  Note  E. 


and  unceasingly,  for  the  need  of  each  moment,  what 
has  been  treasured  up  in  His  fulness.  '  Of  God  are 
ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
sanctification.'  Under  its  first  aspect  faith  says,  I 
know  I  am  in  Him,  and  all  His  Holiness  is  mine ; 
in  its  second  aspect  it  speaks,  I  trust  in  Him  for 
the  grace  and  the  strength  I  need  each  moment  to 
live  a  holy  life. 

And  yet,  it  need  hardly  be  said,  these  two  are 
one.  It  is  one  Jesus  who  is  our  sanctification, 
whether  we  look  at  it  in  the  light  of  what  He  is 
made  for  us  once  for  all,  or  what,  as  the  fruit  of 
that,  He  becomes  to  our  experience  day  by  day. 
And  so  it  is  one  faith  which,  the  more  it  studies 
and  adores  and  rejoices  in  Jesus  as  made  of  God 
unto  us  sanctification,  as  Him  in  whom  we  have 
been  sanctified,  becomes  the  bolder  to  expect  the 
fulfilment  of  every  promise  for  daily  life,  and  the 
stronger  to  claim  the  victory  over  every  sin.  Faith 
in  Jesus  is  the  secret  of  a  holy  life:  all  holy 
conduct,  all  really  holy  deeds,  are  the  fruit  of  faith 
in  Jesus  as  our  holiness. 

We  know  how  faith  acts,  and  what  its  great 
hindrances  are,  in  the  matter  of  justification.  It 
is  well  that  we  remind  ourselves  that  there  are  the 
same  dangers  in  the  exercise  of  sanctifying  as  of 
justifying  faith.  Faith  in  God  stands  opposed  to 
trust  in  self:  specially  to  its  willing  and  working. 
Faith  is  hindered  by  every  effort  to  do  something 
ourselves.  Faith  looks  to  God  working,  and  yields 
itself  to  His  strength,  as  revealed  in  Christ  through 


the  Spirit ;  it  allows  God  to  work  both  to  will  and 
to  do.  Faith  must  work;  without  works  it  is 
dead,  by  works  alone  can  it  be  perfected ;  in  Jesus 
Christ,  as  Paul  says,  nothing  avails  but  'faith 
working  by  love.'  But  these  works,  which  faith 
in  God's  working  inspires  and  performs,  are  very 
different  from  the  works  in  which  a  believer  often 
puts  forth  his  best  efforts,  only  to  find  that  he  fails. 
The  true  life  of  holiness,  the  life  of  them  who  are 
sanctified  in  Christ,  has  its  root  and  its  strength  in 
an  abiding  sense  of  utter  impotence,  in  the  deep 
restfulness  which  trusts  to  the  working  of  a  Divine 
power  and  life,  in  the  entire  personal  surrender  to 
the  loving  Saviour,  in  that  faith  which  consents  to 
be  nothing,  that  He  may  be  all.  It  may  appear 
impossible  to  discern  or  describe  the  difference 
between  the  working  that  is  of  self  and  the  work 
ing  that  is  of  Christ  through  faith :  if  we  but  know 
that  there  is  such  a  difference,  if  we  learn  to 
distrust  ourselves,  and  to  count  on  Christ  working, 
the  Holy  Spirit  will  lead  us  into  this  secret  of  the 
Lord  too.  Faith's  works  are  Christ's  works. 

And  as  by  effort,  so  faith  is  also  hindered  by 
the  desire  to  see  and  feel.  '  If  thou  believest,  thou 
shalt  see ; '  the  Holy  Spirit  will  seal  our  faith  with 
a  Divine  experience ;  we  shall  see  the  glory  of  God. 
But  this  is  His  work:  ours  is,  when  all  appears 
dark  and  cold,  in  the  face  of  all  that  nature  or 
experience  testifies,  still  each  moment  to  believe 
in  Jesus  as  our  all-sufficient  sanctification,  in  whom 
we  are  perfected  before  God.  Complaints  as  to 


want  of  feeling,  as  to  weakness  or  deadness,  seldom 
profit :  it  is  the  soul  that  refuses  to  occupy  itself 
with  itself,  either  with  its  own  weakness  or  the 
strength  of  the  enemy,  but  only  looks  to  what 
Jesus  is,  and  has  promised  to  do,  to  whom  progress 
in  holiness  will  be  a  joyful  march  from  victory  to 
victory.  '  The  Lord  Himself  doth  fight  for  you ; ' 
this  thought,  so  often  repeated  in  connection  with 
Israel's  possession  of  the  promised  land,  is  the  food 
of  faith :  in  conscious  weakness,  in  presence  of  mighty 
enemies,  it  sings  the  conqueror's  song.  When  God 
appears  to  be  not  doing  what  we  trusted  Him  for, 
then  is  just  the  time  for  faith  to  glory  in  Him. 

There  is  perhaps  nothing  that  more  reveals  the 
true  character  of  faith  than  joy  and  praise.  You 
give  a  child  the  promise  of  a  present  to-morrow : 
at  once  it  says,  Thank  you,  and  is  glad.  The 
joyful  thanks  are  the  proof  of  how  really  your 
promise  has  entered  the  heart.  You  are  told  by  a 
friend  of  a  rich  legacy  he  has  left  you  in  his  will : 
it  may  not  come  true  for  years,  but  even  now  it 
makes  you  glad.  We  have  already  seen  what  an 
element  of  holiness  joy  is :  it  is  especially  an 
element  of  holiness  by  faith.  Each  time  I  really 
see  how  beautiful  and  how  perfect  God's  provision 
is,  by  which  my  holiness  is  in  Jesus,  and  by  which 
I  am  to  allow  Him  to  work  in  me,  my  heart  ought 
to  rise  up  in  praise  and  thanks.  Instead  of  allow 
ing  the  thought  that  it  is,  after  all,  a  life  of  such 
difficult  attainment  and  such  continual  self-denial, 
this  life  of  holiness  through  faith,  we  ought  to 
praise  Him  exceedingly  that  He  has  made  it 


possible  and  sure  for  us :  we  can  be  holy,  because 
Jesus  the  Mighty  and  the  Loving  One  is  our 
holiness.  Praise  will  express  our  faith ;  praise 
will  prove  it;  praise  will  strengthen  it.  'Then 
believed  they  His  words ;  they  sang  His  praise.' 
Praise  will  commit  us  to  faith :  we  shall  see  that 
we  have  but  one  thing  to  do,  to  go  on  in  a  faith 
that  ever  trusts  and  ever  praises.  It  is  in  a  living, 
loving  attachment  to  Jesus,  that  rejoices  in  Him, 
and  praises  Him  continually  for  what  He  is  to  us, 
that  faith  proves  itself,  and  receives  the  power  of 

'  Sanctified  by  faith  in  me.'  Yes,  '  by  faith  in 
Me : '  it  is  the  personal  living  Jesus  who  offers 
Himself,  Himself  in  all  the  riches  of  His  Power 
and  Love,  as  the  object,  the  strength,  the  life  of 
our  faith.  He  tells  us  that  if  we  would  be  holy, 
always  and  in  everything  holy,  we  must  just  see  to 
one  thing :  to  be  always  and  altogether  full  of 
faith  in  Him.  Faith  is  the  eye  of  the  soul:  the 
power  by  which  we  discern  the  presence  of  the 
Unseen  One,  as  He  comes  to  give  Himself  to  us. 
Faith  not  only  sees,  but  appropriates  and  assimilates : 
let  us  set  our  souls  very  still  for  the  Holy  Spirit 
who  dwells  in  us,  to  quicken  and  strengthen  that 
faith,  for  which  He  has  been  given  us.  Faith  is 
surrender :  yielding  ourselves  to  Jesus  to  allow  Him 
to  do  His  work  in  us,  giving  up  ourselves  to  Him 
to  live  out  His  life  and  work  out  His  will  in  us, 
we  shall  find  Him  giving  Himself  entirely  to  us, 
and  taking  complete  possession.  So  faith  will  be 
power :  the  power  of  obedience  to  do  God's  will : 


'  our  most  holy  faith,' '  the  faith  delivered  to  the  holy 
ones.'  And  we  shall  understand  how  simple,  to  the 
single-hearted,  is  the  secret  of  holiness :  just  Jesus. 
We  are  in  Him,  our  Sanctification :  He  personally 
is  our  Holiness ;  and  the  life  of  faith  in  Him,  that 
receives  and  possesses  Him,  must  necessarily  be  a 
life  of  holiness.  Jesus  says,  '  Sanctified  by  faith 
in  me.' 


Beloved  Lord !  again  have  I  seen,  with  adoring 
wonder,  what  Thou  art  willing  to  be  to  me.  It  is  in 
Thyself,  and  a  life  of  living  fellowship  with  Thyself, 
that  I  am  to  become  holy.  It  is  in  the  simple  life 
of  personal  attachment,  of  trust  and  love,  of  surrender 
and  consecration,  that  Thou  dost  become  my  all, 
and  make  me  partaker  of  Thyself  and  Thy  Holiness. 

Blessed  Lord  Jesus !  I  do  believe  in  Thee,  help 
Thou  mine  unbelief.  I  confess  what  still  remains 
of  unbelief,  and  count  on  Thy  presence  to  conquer 
and  cast  it  out.  My  soul  is  opening  up  continually 
to  see  more  how  Thou  Thyself  art  my  Life  and 
my  Holiness.  Thou  art  enlarging  my  heart  to 
rejoice  in  Thyself  as  my  all,  and  to  be  assured  that 
Thou  dost  Thyself  take  possession  and  fill  the 
temple  of  my  being  with  Thy  glory.  Thou  art 
teaching  me  to  understand  that,  however  feeble  and 
human  and  disappointing  experiences  may  be,  Thy 
Holy  Spirit  is  the  strength  of  my  faith,  leading 
me  on  to  grow  up  into  a  stronger  and  a  larger 


confidence  in  Thee  in  whom  I  am  holy.  O  my 
Saviour !  I  take  Thy  word  this  day,  '  Sanctified  by 
faith  in  me/  as  a  new  revelation  of  Thy  love  and 
its  purpose  with  me.  In  Thee  Thyself  is  the 
Power  of  my  holiness  ;  in  Thee  is  the  Power  of  my 
faith.  Blessed  be  Thy  name  that  Thou  hast  given 
me  too  a  place  among  them  of  whom  Thou  speakest : 
'  Sanctified  by  faith  in  me.'  Amen. 

1.  Let  us  remember  that  It  Is  not  only  the  faith  that  is  dealing  specially 
with  Christ  for  sanctifi  cation,  but  all  liuing  faith,  that  has  the  power  to  sanctify. 
Anything  that  casts  the  soul  wholly  on  Jesus,  that  calls  forth  intense  and 
simple  trust,  be  it  the  trial  of  faith,  or  the  prayer  of  faith,  or  the  work  of 
faith,  helps  to  make  us  holy,  because  it  brings  us  into  liuing  contact  with 
the  Holy  One. 

2.  It  is  only  through  the  Holy  Spirit  that  Christ  and  His  Holiness  are  day  bi, 
day  reuealed  and  made  ours  in  actual  possession.    And  so  the  faith  which 
receives  Him  is  of  the  Spirit  too.     Yield  yourself  in  simplicity  and  trust  to  His 
working.    Do  not  be  afraid,  as  if  you  cannot  believe:  you  have  'the  Spirit  of 
faith  '  within  you  :  you  have  the  power  to  believe.    And  you  may  ask  God  tc 
strengthen  you  mightily  by  His  Spirit  in  the  inner  man,  for  the  faith  that 
receives  Christ  in  the  indwelling  that  knows  no  break. 

3.  I  have  only  so  much  of  faith  as  I  have  of  the  Spirit.    Is  not  this  then 
what  I  most  need — to  Hue  entirely  under  the  influence  of  the  Spirit  ? 

4.  Just  as  the  eye  in  seeing  is  receptive,  and  yields  to  let  the  object  placed 
before  it  make  its  impression,  so  faith  is  the  impression  God  makes  on  the 
soul  when  He  draws  nigh.     Was  not  the  faith  of  Abraham  the  fruit  of  God's 
drawing  near  and  speaking  to  him,  the  impression  God  made  on  him  ?    Let 
us  be  still  to  gaze  on  the  Divine  mystery  of  Christ  our  holiness  :  His  Presence, 
waited  for  and  worshipped,  will  work  the  faith.      That  is,  the  Spirit  that 
oroeeeds  from  Him  into  those  who  cling  to  Him,  will  be  faith, 

5.  Holiness  by  faith  in  Jesus,  not  by  effort  of  thine  own, 

Sin's  dominion  crushed  and  broken  by  the  power  of  grace  alone,— 
God's  own  holiness  within  thee,  His  own  beauty  on  thy  brow, — 
This  shall  be  thy  pilgrim  brightness,  this  thy  blessed  portion  now. 

F.  R.  H. 




f&oitnesg  anlr 

•  The  Son  of  God,  who  was  born  of  the  seed  of  David  according 
to  the  flesh,  who  was  declared  to  be  the  Son  of  God  with  power, 
according  to  the  Spirit  of  holiness,  by  the  resurrection  of  the 
dead.'  —  ROM.  i.  4. 

fTIHESE  words  speak  of  a  twofold  birth  of  Christ. 
•*-  According  to  the  flesh,  He  was  born  of  the 
seed  of  David.  According  to  the  Spirit,  He  was 
the  first  begotten  from  the  dead.  As  He  was  a-  Son 
of  David  in  virtue  of  His  birth  through  the  flesh, 
so  He  was  declared  to  be  the  Son  of  God  with 
power,  in  virtue  of  His  resurrection-birth  through 
the  Spirit  of  holiness.  As  the  life  He  received 
through  His  first  birth  was  a  life  in  and  after  the 
flesh  with  its  weakness,  so  the  new  life  He  received 
in  the  resurrection  was  a  life  in  the  power  of  the 
Spirit  of  holiness. 

The  expression,  the  Spirit  of  holiness,  is  a  peculiar 
one.  It  is  not  the  ordinary  word  for  God's  Holiness 
that  is  here  used  as  in  Heb.  xii  10,  describing  holi 
ness  in  the  abstract  as  the  attribute  of  an  object, 


but  another  word  (also  used  in  2  Cor.  vii.  1  and 
1  Thess.  iii.  13)  expressing  the  habit  of  holiness  in 
its  action — practical  holiness  or  sanctity.1  Paul 
used  this  word,  because  He  wished  to  emphasize  the 
thought,  that  Christ's  resurrection  was  distinctly  the 
result  of  that  life  of  holiness  and  self-sanctifying 
which  had  culminated  in  His  death.  It  was  the 
spirit  of  the  life  of  holiness  which  he  had  lived,  in 
the  power  of  which  He  was  raised  again.  He 
teaches  us  that  that  life  and  death  of  self-sanctifi- 
cation,  in  which  alone  our  sanctification  stands, 
was  the  root  and  ground  of  His  resurrection,  and  of 
its  declaration  that  He  was  the  Son  of  God  with 
power,  the  first  begotten  from  the  dead.  The  resur 
rection  was  the  fruit  which  that  Life  of  Holiness  bore. 

And  so  the  Life  of  Holiness  becomes  the 
property  of  all  who  are  partakers  of  the  resurrec 
tion.  The  Eesurrection  Life  and  the  Spirit  of 
Holiness  are  inseparable.  Christ  sanctified  Him 
self  in  death,  that  we  ourselves  might  be  sanctified 
in  truth :  when  in  virtue  of  the  Spirit  of  sanctity 
He  was  raised  from  the  dead,  that  Spirit  of  holiness 
was  proved  to  be  the  power  of  Eesurrection  Life, 
and  the  Resurrection  Life  to  be  a  Life  of  Holiness. 

As  a  believer  you  have  part  in  this  Eesurrec 
tion  Life.  You  have  been  '  begotten  again  by  the 
resurrection  of  Jesus  Christ  from  the  dead.'  You 
are  '  risen  with  Christ.'  You  are  commanded  '  to 
reckon  yourself  to  be  alive  unto  God  in  Christ  Jesus.' 
But  the  life  can  work  in  power  only  as  you  seek  to 
1  See  Note  F. 


know  it,  to  yield  to  it,  to  let  it  have  full  possession 
and  mastery.  And  if  it  is  to  do  this,  one  of  the 
most  important  things  for  you  to  realize  is,  that  as 
it  was  in  virtue  of  the  Spirit  of  holiness  that  Christ 
was  raised,  so  the  Spirit  of  that  same  holiness  must 
be  in  you  the  mark  and  the  power  of  your  life. 
Study  to  know  and  possess  the  Spirit  of  holiness  as 
it  was  seen  in  the  life  of  your  Lord. 

And  wherein  did  it  consist  ?  Its  secret  was,  we 
are  told :  '  Lo,  I  am  come  to  do  Thy  will,  O  God.' 
'  In  the  which  will,'  as  done  by  Christ,  '  we  have 
been  sanctified  by  the  one  offering  of  the  body  of 
Jesus  Christ.'  This  was  Christ's  sanctifying  Him 
self,  in  life  and  in  death  ;  this  was  what  the  Spirit 
of  holiness  wrought  in  Him ;  this  is  what  the  same 
Spirit,  the  Spirit  of  the  life  in  Christ  Jesus,  will 
work  in  us  :  a  life  in  the  will  of  God  is  a  life  of 
holiness.  Seek  earnestly  to  grasp  this  clearly.  Christ 
came  to  reveal  what  true  holiness  would  be  in  the 
conditions  of  human  life  and  weakness.  He  came 
to  work  it  out  for  you,  that  He  might  communicate 
it  to  you  by  His  Spirit.  Except  you  intelligently 
apprehend  and  heartily  accept  it,  the  Spirit  cannot 
work  it  in  you.  Do  seek  with  your  whole  heart  to 
take  hold  of  it :  the  will  of  God  unhesitatingly 
accepted,  is  the  power  of  holiness. 

It  is  in  this  that  any  attempt  to  be  holy  as 
Christ  is  holy,  with  and  in  His  Holiness,  must 
have  its  starting-point.  Many  seek  to  take  single 
portions  of  the  life  or  image  of  Christ  for  imitation, 
and  yet  fail  greatly  in  others.  They  have  not  seen 


that  the  self-denial,  to  which  Jesus  calls,  really  means 
the  denial  of  self,  in  the  full  meaning  of  that  word. 
In  not  one  single  thing  is  the  will  of  self  to  be  done: 
Jesus,  as  He  did  the  will  of  the  Father  only,  must 
rule,  and  not  self.  To  '  stand  perfect  and  complete  in 
all  the  will  of  God  '  must  be  the  purpose,  the  prayer, 
the  expectation  of  the  disciple.  There  need  be  no 
fear  that  it  is  not  possible  to  know  the  will  of  the 
Father  in  everything.  '  If  any  man  will  do,  he 
shall  know.'  The  Father  will  not  keep  the  willing 
child  in  ignorance  of  His  will.  As  the  surrender  to 
the  Spirit  of  holiness,  to  Jesus  and  the  dominion  of 
His  holy  life,  becomes  more  simple,  sin  and  self-will 
will  be  discovered,  the  spiritual  understanding  will  be 
opened  up,  and  the  law  written  in  the  inward  parts 
become  legible  and  intelligible.  There  need  be  no 
fear  that  it  is  not  possible  to  do  the  will  of  the 
Father  when  it  is  known.  When  once  the  grief  of 
failure  and  sin  has  driven  the  believer  into  the 
experience  of  Kom.  vii,  and  the  '  delight  in  the  law 
of  God  after  the  inward  man'  has  proved  its 
earnestness  in  the  cry,  '  0  wretched  man  that  I 
am,'  deliverance  will  come  through  Jesus  Christ 
The  Spirit  works  not  only  to  will  but  to  do ;  where 
the  believer  could  only  complain,  '  To  perform  that 
which  is  good,  I  find  not,'  He  gives  the  strength 
and  song,  '  The  law  of  the  Spirit  of  life  in  Christ 
Jesus  hath  made  me  free  from  the  law  of  sin  and 

In  this  faith,  that  it  is  possible  to  know  and  do 
the  will  of  God  in  all  things,  take  over  from  Him, 


in  whom  alone  you  are  holy,  as  your  life-principle ; 
'  I  come  to  do  Thy  will,  0  God.'  It  is  the  principle 
of  the  resurrection  life :  without  it  Jesus  had  never 
been  raised  again.  It  is  the  principle  of  the  new  life 
in  you.  Accept  it ;  study  it ;  realize  it ;  act  it  out 
Many  a  believer  has  found  that  some  simple  words 
of  dedication,  expressive  of  the  purpose  in  every 
thing  to  do  God's  will,  have  been  an  entrance  into 
the  joy  and  power  of  the  resurrection  life  previously 
unknown.  The  will  of  God  is  the  complete  ex 
pression  of  His  moral  perfection,  His  Divine  Holi 
ness.  To  take  one's  place  in  the  centre  of  that  will, 
to  live  it  out,  to  be  borne  and  sustained  by  it, 
was  the  power  of  that  life  of  Jesus  that  could 
not  be  held  of  death,  that  could  not  but  burst  out 
in  resurrection  glory.  What  it  was  to  Jesus  it  will 
be  to  us. 

Holiness  is  Life:  this  is  the  simplest  expression 
of  the  truth  our  text  teaches.  There  can  be  no 
holiness  until  there  be  a  new  life  implanted.  The 
new  life  cannot  grow  and  break  forth  in  resurrec 
tion  power,  cannot  bring  forth  fruit,  but  as  it  grows 
in  holiness.  As  long  as  the  believer  is  living  the 
mixed  life,  part  in  the  flesh  and  part  in  the  spirit, 
with  some  of  self  and  some  of  Christ,  he  seeks  in 
vain  for  holiness.  It  is  the  New  Life  that  is  the 
holy  life  :  the  full  apprehension  of  it  in  faith,  the 
full  surrender  to  it  in  conduct,  will  be  the  highway 
of  holiness.  Jesus  lived  and  died  and  rose  again  to 
prepare  for  us  a  new  nature,  to  be  received  day  by 
day  in  the  obedience  of  faith :  we  '  have  put  on  the 


new  man,  which  after  God  is  created  in  righteous 
ness  and  true  holiness.'  Let  the  inner  life,  hid 
with  Christ  in  God,  hid  also  deep  in  the  recesses  of 
our  inmost  being,  be  acknowledged,  be  waited  on, 
be  yielded  to,  it  will  work  itself  out  in  all  the 
beauties  of  holiness. 

There  is  more.  This  life  is  not  like  the  life  of 
nature,  a  blind,  non-conscious  principle,  involuntarily 
working  out  its  ideal  in  unresisting  obedience  to 
the  law  of  its  being.  There  is  the  Spirit  of  the  life 
in  Christ  Jesus — the  Spirit  of  holiness — the  Holy 
Spirit  dwelling  in  us  as  a  Divine  Person,  entering 
into  fellowship  with  us,  and  leading  us  into  the 
fellowship  of  the  Living  Christ.  It  is  this  fills  our 
life  with  hope  and  joy.  The  Eisen  Saviour  breathed 
the  Holy  Spirit  on  His  disciples  :  the  Spirit  brings 
the  Eisen  One  into  the  field,  into  our  hearts,  as  a 
personal  friend,  as  a  Living  Guide  and  Strengthener. 
The  Spirit  of  holiness  is  the  Spirit,  the  Presence, 
and  the  Power  of  the  Living  Christ.  Jesus  said 
of  the  Spirit,  '  Ye  know  Him.'  Is  not  our  great 
need  to  know  this  Holy  Spirit,  the  Spirit  of  Christ, 
of  His  Holiness  and  of  ours  ?  How  can  we  '  walk 
after  the  Spirit '  and  follow  His  leading,  if  we  know 
not  Him  and  His  voice  and  His  way  ? 

Let  us  learn  one  more  lesson  from  our  text.  It 
is  out  of  the  grave  of  the  flesh  and  the  will  of 
self  that  the  Spirit  of  holiness  breaks  out  in  resur 
rection  power.  We  must  accept  death  to  the  flesh, 
death  to  self  with  its  willing  and  working,  as  the 
birthplace  of  our  experience  of  the  power  of  the 


Spirit  of  holiness.  In  view  of  each  struggle  with 
sin,  in  each  exercise  of  faith  or  prayer,  we  must 
enter  into  the  death  of  Jesus,  the  death  to  self,  and 
as  those  who  say,  '  we  are  not  sufficient  to  think 
anything  as  of  ourselves,'  in  quiet  faith  expect  the 
Spirit  of  Christ  to  do  His  work.  The  Spirit  will 
work,  strengthening  you  mightily  in  the  inner  man, 
and  building  up  within  you  an  holy  temple  for 
the  Lord.  And  the  time  will  come,  if  it  has  not 
come  to  you  yet,  and  it  may  be  nearer  than  you 
dare  hope,  when  the  conscious  indwelling  of  Christ 
in  your  heart  by  faith,  the  full  revelation  and 
enthronement  of  Him  as  ruler  and  keeper  of  heart 
and  life,  shall  have  become  a  personal  experience. 
According  to  the  Spirit  of  holiness,  by  the  resurrec 
tion  from  the  dead,  will  the  Son  of  God  be  declared 
with  power  in  the  kingdom  that  is  within  you. 


Most  Holy  Lord  God !  we  do  bless  Thee  that 
Thou  didst  raise  Thy  Son  from  the  dead  and  give 
Him  glory,  that  our  faith  and  hope  might  be  in 
Thee.  Thou  didst  make  His  resurrection  the  power 
of  eternal  life  in  us,  and  now,  even  as  He  was  raised, 
so  we  may  walk  in  newness  of  life.  As  the  Spirit 
of  holiness  dwelt  and  wrought  in  Him,  it  dwells  and 
works  in  us,  and  becomes  in  us  the  Spirit  of  life. 

0  God !  we  beseech  Thee  to  perfect  Thy  work  in 
Thy  saints.  Give  them  a  deeper  sense  of  the  holy 
calling  with  which  Thou  hast  called  them  in  Christ, 


the  Eisen  One.  Gfive  all  to  accept  the  Spirit  of 
His  life  on  earth,  delight  in  the  will  of  God,  as  the 
spirit  of  their  life.  May  those  who  have  never  yet 
fully  accepted  this  be  brought  to  do  it,  and  in  faith 
of  the  power  of  the  new  life  to  say,  I  accept  the 
will  of  God  as  my  only  law.  May  the  Spirit  of 
holiness  be  the  spirit  of  their  lives ! 

Father !  we  beseech  Thee,  let  Christ  thus,  in  ever 
increasing  experience  of  His  resurrection  power,  be 
revealed  in  our  hearts  as  the  Son  of  God,  Lord  and 
Ruler  within  us.  Let  His  life  within  inspire  all 
the  outer  life,  so  that  in  the  home  and  society,  in 
thought  and  speech  and  action,  in  religion  and  in 
business,  His  life  may  shine  out  from  us  in  the 
beauty  of  holiness.  Amen. 

7.  Scripture  regards  the  resurrection  in  two  different  aspects.  In  one  view, 
it  Is  the  title  to  the  new  life,  the  source  of  our  justification.  (Rom.  iu.  25 , 
7  Cor.  xu.  17.)  In  another  it  is  our  regeneration,  the  power  of  the  new  life 
working  in  us,  the  source  of  our  sanctification.  (Rom.  vi.  4;  1  Pet.  i.  3.) 
Pardon  and  holiness  are  inseparable  ;  they  have  the  same  source,  union  with 
the  Risen  Living  Christ. 

2.  The  blessedness  to  the  disciples  of  having  a  Risen  Christ  was  this :  He, 
whom  they  thought  dead,  came  and  revealed  Himself  to  them.    Christ  Hues  to 
reveal  Himself  to  thee  and  to  me  ;  wait  on  Him,  trust  Him  for  this.    He  will 
reveal  Himself  to  thee  as  thy  sanctification.    See  to  it  that  thou  hast  Him  in 
living  possession,  and  thou  hast  His  Holiness. 

3.  The  life  of  Christ  is  the  holiness  of  Christ.     The  reason  we  so  often  fail  in 
the  pursuit  of  holiness  Is  that  the  old  life,  the  flesh,  in  its  own  strength  seeks 
for  holiness  as  a  beautiful  garment  to  wear  and  enter  heaven  with.    It  is  the 
daily  death  to  self  out  of  which  the  life  of  Christ  rises  up. 

4.  To  die  thus,  to  live  thus  in  Christ,  to  be  holy— how  can  we  attain  it?    It 
all  comes  'according  to  the  Spirit  of  holiness.'    Have  the  Holy  Spirit  within 
thee.    Say  daily,  '/  believe  in  the  Holy  Ghost.' 

5.  Holy  In  Christ.      When  Christ  lives  in  us,  and  His  mind,  as  it  found 
expression  in  His  words  and  work  on  earth,  enters  and  fills  our  will  and  per 
sonal  consciousness,  then  our  union  with  Him  becomes  what  He  meant  it  to  be 
It  Is  the  Spirit  of  His  holy  conduct,  the  Spirit  of  His  sanctity,  must  be  in  us. 



fWtness  anti  1Ltbert£L 

•  Being  made  free  from  sin,  ye  became  servants  of  righteous 
ness:  now  present  your  members  as  servants  of  righteousness 
unto  sanctif  cation.  Now  being  made  free  from  sin,  and  become 
servants  unto  God,  ye  have  your  fruit  unto  sanctification,  and 
the  end  eternal  life.' — KOM.  vi.  18,  19,  22. 

•Our  liberty  which  we  have  in  Christ  Jesus.' — GAL.  ii.  4. 

'  With  freedom  did  Christ  set  us  free :  stand  fast  therefore,  and 
be  not  entangled  again  in  a  yoke  of  bondage.' — GAL.  v.  1. 

THEEE  is  no  possession  more  precious  or  priceless 
than  liberty.  There  is  nothing  more  inspiring 
and  elevating;  nothing,  on  the  other  hand,  more 
depressing  and  degrading  than  slavery.  It  robs  a 
man  of  what  constitutes  his  manhood,  the  power  of 
self-decision,  self-action,  of  being  and  doing  what  he 

Sin  is  slavery ;  the  bondage  to  a  foreign  power 
that  has  obtained  the  mastery  over  us,  and  compels 
often  a  most  reluctant  service.  The  redemption  of 
Christ  restores  our  liberty  and  sets  us  free  from  the 
power  of  sin.  If  we  are  truly  to  live  as  redeemed  ones, 
we  need  not  only  to  look  at  the  work  Christ  did  to 


accomplish  our  redemption,  but  to  accept  and  realize 
fully  how  complete,  how  sure,  how  absolute  the 
liberty  is  wherewith  He  hath  made  us  free.  It  is 
only  as  we  '  stand  fast  in  our  liberty  in  Christ 
Jesus,'  that  we  can  have  our  fruit  unto  sancti- 

It  is  remarkable  how  seldom  the  word  holy  occurs 
in  the  great  argument  of  the  Epistle  to  the  Eomans, 
and  how,  where  twice  used  in  chap.  vi.  in  the  ex 
pression  'unto  sanctification,'  it  is  distinctly  set 
forth  as  the  aim  and  fruit  to  be  reached  through  a 
life  of  righteousness.  The  twice  repeated  'unto 
sanctification,'  pointing  to  a  result  to  be  obtained, 
is  preceded  by  a  twice  repeated  'being  made  free 
from  sin  and  become  servants  of  righteousness.'  It 
teaches  us  how  the  liberty  from  the  power  of  sin 
and  the  surrender  to  the  service  of  righteousness  are 
not  yet  of  themselves  holiness,  but  the  sure  and  only 
path  by  which  it  can  be  reached.  A  true  insight  and 
a  full  entering  into  our  freedom  from  sin  in  Christ 
are  indispensable  to  a  life  of  holiness.  It  was  when 
Israel  was  freed  from  Pharaoh  that  God  began  to 
reveal  Himself  as  the  Holy  One :  it  is  as  we  know 
ourselves  '  freed  from  sin,'  delivered  from  the  hand 
of  all  our  enemies,  that  we  shall  serve  God  in 
righteousness  and  holiness  all  the  days  of  our  life. 

'  Being  made  free  from  sin : '  to  understand  this 
word  aright,  we  must  beware  of  a  twofold  error. 
We  must  neither  narrow  it  down  to  less,  nor  import 
into  it  more,  than  the  Holy  Spirit  means  by  it  here. 
Paul  is  speaking  neither  of  an  imputation  nor  an 


experience.  We  must  not  limit  it  to  being  made 
free  from  the  curse  or  punishment  of  sin.  The 
context  shows  that  he  is  speaking,  not  of  our 
judicial  standing,  but  of  a  spiritual  reality,  our  being 
in  living  union  with  Christ  in  His  death  and  resur 
rection,  and  so  being  entirely  taken  out  from  under 
the  dominion  or  power  of  sin.  '  Sin  shall  not  have 
dominion  over  you.'  Nor  is  he  as  yet  speaking  of 
an  experience,  that  we  feel  that  we  are  free  from 
all  sin.  He  speaks  of  the  great  objective  fact, 
Christ's  having  finally  delivered  us  from  the  power 
which  sin  had  to  compel  us  to  do  its  will  and  its 
works,  and  urges  us,  in  the  faith  of  this  glorious  fact, 
boldly  to  refuse  to  listen  to  the  bidding  or  tempta 
tion  of  sin.  To  know  our  liberty  which  we  have  in 
Christ,  our  freedom  from  sin's  mastery  and  power, 
is  the  way  to  realize  it  as  an  experience. 

In  olden  times,  when  Turks  or  Moors  often  made 
slaves  of  Christians,  large  sums  were  frequently 
paid  for  the  ransom  of  those  who  were  in  bondage. 
But  it  happened  more  than  once,  away  in  the 
interior  of  the  slave  country,  that  the  ransomed  ones 
never  got  the  tidings ;  the  masters  were  only  too 
glad  to  keep  it  from  them.  Others,  again,  got  the 
tidings,  but  had  grown  too  accustomed  to  their 
bondage  to  rouse  themselves  for  the  effort  of  reach 
ing  the  coast.  Slothfulness  or  hopelessness  kept 
them  in  slavery ;  they  could  not  believe  that  they 
would  be  able  ever  in  safety  to  reach  the  land  of 
liberty.  The  ransom  had  been  paid  ;  in  truth  they 
were  free ;  and  yet  in  their  experience,  by  reason  of 



ignorance  or  want  of  courage,  they  were  still  iu 
bondage.  Christ's  redemption  has  so  completely 
made  an  end  of  sin  and  the  legal  power  it  had  over 
us, — for  '  the  strength  of  sin  is  the  law,' — that  in 
very  deed,  in  the  deepest  reality,  sin  has  no  power 
to  compel  our  obedience.  It  is  only  as  we  allow  it 
again  to  reign,  as  we  yield  ourselves  again  as  its 
servants,  that  it  can  exercise  the  mastery.  Satan 
does  his  utmost  to  keep  believers  in  ignorance  of  the 
completeness  of  this  their  freedom  from  his  slavery. 
And  because  believers  are  so  content  with  their  own 
thoughts  of  what  redemption  means,  and  so  little 
long  and  plead  to  see  it  and  possess  it  in  its  fulness 
of  deliverance  and  blessing,  the  experience  of  the 
extent  to  which  the  freedom  from  sin  can  be  realized 
is  so  feeble.  '  Where  the  Spirit  of  the  Lord  is, 
there  is  liberty.'  It  is  by  the  Holy  Spirit,  His  light 
and  leading  within,  humbly  watched  for  and  yielded 
to,  that  this  liberty  becomes  our  possession. 

In  the  sixth  chapter  Paul  speaks  of  freedom  from 
sin,  in  chap.  vii.  (vers.  3,  4,  6)  of  freedom  from  the 
law,  as  both  being  ours  in  Christ  and  union  with 
Him.  In  chap.  viii.  (ver.  2)  he  speaks  of  this  free 
dom  as  become  ours  in  experience.  He  says,  '  The 
law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made 
me  free  from  the  law  of  sin  and  death.'  The  free 
dom  which  is  ours  in  Christ,  must  become  ours  in 
personal  appropriation  and  enjoyment  through  the 
Holy  Spirit.  The  latter  depends  on  the  former: 
the  fuller  the  faith,  the  clearer  the  insight,  the 
more  triumphant  the  glorying  in  Christ  Jesus  and 


the  liberty  with  which  He  has  made  us  free,  the 
speedier  and  the  fuller  the  entrance  into  the  glorious 
liberty  of  the  children  of  God.  As  the  liberty  is  in 
Christ  alone,  so  it  is  the  Spirit  of  Christ  alone  that 
makes  it  ours  in  practical  possession,  and  keeps  us 
dwelling  in  it :  '  the  spirit  of  the  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death.' 
'  Where  the  Spirit  of  the  Lord  is,  there  is  liberty.' 
As  the  Spirit  reveals  Jesus  to  us  as  Lord  and  Master, 
the  new  Master,  who  alone  has  ought  to  say  over 
us,  and  leads  us  to  yield  ourselves,  to  present  our 
members,  to  surrender  our  whole  life  to  the  service 
of  God  in  Christ,  our  faith  in  the  freedom  from  sin 
becomes  a  consciousness  and  a  realization.  Believing 
in  the  completeness  of  the  redemption,  the  captive 
goes  forth  as  '  the  Lord's  freedman.'  He  knows 
now  that  sin  has  no  longer  power  for  one  moment 
to  command  obedience.  It  may  seek  to  assert  its 
old  right;  it  may  speak  in  the  tone  of  autho 
rity  ;  it  may  frighten  us  into  fear  and  submission ; 
power  it  has  none  over  us,  except  as  we,  forget 
ting  our  freedom,  yield  to  its  temptation,  and  our 
selves  give  it  power. 

We  are  the  Lord's  freedmen.  '  We  have  our 
liberty  in  Christ  Jesus.'  In  Rom.  vii.  Paul  describes 
the  terrible  struggles  of  the  soul  who  still  seeks  to 
fulfil  the  law,  but  finds  itself  utterly  helpless ;  sold 
under  sin,  a  captive  and  a  slave,  without  the  liberty 
to  do  what  the  whole  heart  desires.  But  when  the 
Spirit  takes  the  place  of  the  law,  the  complaint, 
'  O  wretched  man  that  I  am,'  is  changed  into  the 


song  of  victory :  '  I  thank  God,  through  Jesus 
Christ,  the  law  of  the  Spirit  of  life  hath  made  me 

What  numberless  complaints  of  insufficient 
strength  to  do  God's  will,  of  unsuccessful  effort  and 
disappointed  hopes,  of  continual  failure,  re-echo  in  a 
thousand  different  forms  the  complaint  of  the  cap 
tive,  '  O  wretched  man  that  I  am ! '  Thank  God ! 
there  is  deliverance.  '  With  freedom  did  Christ  set 
us  free !  Stand  fast  therefore,  and  be  not  entangled 
again  in  a  yoke  of  bondage.'  Satan  is  ever  seeking 
to  lay  on  us  again  the  yoke  either  of  sin  or  the  law, 
to  beget  again  the  spirit  of  bondage,  as  if  sin  or  the 
law  with  their  demands  somehow  had  power  over 
us.  It  is  not  so :  be  not  entangled  ;  stand  fast  in 
the  liberty  with  which  Christ  has  made  you  free. 
Let  us  listen  to  the  message :  '  Being  made  free  from 
sin,  ye  became  servants  unto  righteousness ;  now 
yield  your  members  servants  to  righteousness  unto 
sanctification.'  'Having  been  made  free  from  sin, 
and  having  been  enslaved  unto  God,  ye  have  your 
fruit  unto  sandification.'  To  be  holy,  you  must  be 
free,  perfectly  free ;  free  for  Jesus  to  rule  you,  to 
lead  you;  free  for  the  Holy  Spirit  to  dispose  of  you, 
to  breathe  in  you,  to  work  His  secret,  gentle,  but 
mighty  work,  so  that  you  may  grow  up  unto  all  the 
liberty  Jesus  has  won  for  you.  The  temple  could 
not  be  sanctified  by  the  indwelling  of  God,  except 
as  it  was  free  from  every  other  master  and  every 
other  use,  to  be  for  Him  and  His  service  alone. 
The  inner  temple  of  our  heart  cannot  be  truly  and 


fully  sanctified,  except  as  we  are  free  from  every 
other  master  and  power,  from  every  yoke  of  bond 
age,  or  fear,  or  doubt,  to  let  His  Spirit  lead  us 
into  the  perfect  liberty  which  has  its  fruit  in  true 

Being  made  free  from  sin,  having  become  servants 
unto  righteousness,  ye  have  your  fruit  unto  holiness, 
and  the  end  life  everlasting.  Freedom,  Righteousness, 
Holiness — these  are  the  steps  on  the  way  to  the 
coming  glory.  The  more  deeply  we  enter  by  faith 
into  our  liberty,  which  we  have  in  Christ,  the  more 
joyfully  and  confidently  we  present  our  members  to 
God  as  instruments  of  righteousness.  The  God  is 
the  Father  whose  will  we  delight  to  do,  whose  ser 
vice  is  perfect  liberty.  The  Eedeemer  is  the  Master, 
to  whom  love  binds  us  in  willing  obedience.  The 
liberty  is  not  lawlessness :  '  we  are  delivered  from  our 
enemies,  that  we  may  serve  Him  in  righteousness 
and  holiness  all  the  days  of  our  life.'1 

The  liberty  is  the  condition  of  the  righteousness ; 
and  this  again  of  the  holiness.  The  doing  of  God's 
will  leads  up  into  that  fellowship,  that  heart  sym 
pathy  with  God  Himself,  out  of  which  comes  that 
reflection  of  the  Divine  Presence,  which  is  Holiness. 
Being  made  free  from  sin,  being  made  the  slaves  of 
righteousness  and  of  God,  we  have  our  fruit  unto 
holiness,  and  the  end — the  fruit  of  holiness  becomes, 
when  ripe,  the  seed  of — -everlasting  life. 

1  See  Note  G. 


Most  glorious  God !  I  pray  Thee  to  open  my 
eyes  to  this  wonderful  liberty  with  which  Christ 
has  made  me  free.  May  I  enter  fully  into  Thy 
word,  that  sin  shall  have  no  dominion  over  me 
because  I  am  not  under  the  law  but  under  grace. 
May  I  know  my  liberty  which  I  have  in  Christ 
Jesus,  and  stand  fast  in  it. 

Father !  Thy  service  is  perfect  liberty :  reveal 
this  too  to  me.  Thou  art  the  infinitely  Free,  and 
Thy  will  knows  no  limits  but  what  its  own  perfection 
has  placed.  And  Thou  invitest  us  into  Thy  will, 
that  we  may  be  free  as  Thou  art.  O  my  God ! 
show  me  the  beauty  of  Thy  will,  as  it  frees  me  from 
self  and  from  sin,  and  let  it  be  my  only  blessedness. 
Let  the  service  of  righteousness  so  be  a  joy  and  a 
strength  to  me,  having  its  fruit  unto  sanctification, 
leading  me  into  Thy  Holiness. 

Blessed  Lord  Jesus!  my  Deliverer  and  my  Liberty, 
I  belong  to  Thee.  I  give  myself  to  Thy  will,  to 
know  no  will  but  Thine.  Master !  Thee  and  Thee 
alone  would  I  serve.  I  have  my  liberty  in  Thee ! 
be  Thou  my  Keeper.  I  cannot  stand  for  one 
moment  out  of  Thee.  In  Thee  I  can  stand  fast : 
in  Thee  I  put  my  trust. 

Most  Holy  God !  as  Thy  free,  obedient,  loving 
child,  Thou  wilt  make  me  holy.  Amen. 

1.  Liberty  is  the  power  to  carry  out  unhindered  the  impulse  of  our  nature. 
In  Christ  the  child  of  God  is  free  from  every  power  that  could  hinder  his 
acting  out  the  law  of  his  new  nature. 

2.  This  liberty  Is  of  faith  (Qal.  u.   5,   6).    By  faith  In    Christ   I  enter 
Into  It,  and  stand  in  it. 

3.  This  liberty  Is  of  the  Holy  Spirit.     '  Where  the  Spirit  of  the  Lord  la, 


there  fa  liberty.'  'If  ye  be  led  of  the  Spirit,  ye  are  not  under  the  law.'  A 
heart  filled  with  the  Spirit  is  made  free  indeed.  But  we  are  not  made  free 
that  we  may  do  our  own  will.  No,  made  free  to  follow  the  leading  of  the 
Holy  Spirit.  '  Where  the  Spirit  is,  there  is  liberty.' 

4.  This  liberty  is  in  love.     'Ye  were  called  for  freedom  ;  only  use  not  your 
freedom  for  an  occasion  to  the  flesh,  but  through  love  be  servants,  one  to 
another.'    The  freedom  with  which  the  Son  mattes  free  is  a  freedom  to  become 
lihe  Himself,  to  hue  and  to  serve.     '  Though  I  was  free  from  all  men,  I  brought 
myself  under  bondage  to  all,  that  I  might  gain  the  more.'    This  is  the  liberty 
of  love. 

5.  '  Being  made  free  from  sin,  ye  became  servants  of  righteousness  unto 
sanctification.'    'Let  my  people  go,  that  they  may  serve  me.'    It  is  only  the 
man  that  doeth  righteousness  that  can  become  holy. 

6.  This  liberty  is  a  thing  of  Joy  and  singing. 

7.  This  liberty  is  the  groundwork  of  holiness.      The  Redeemer  who  makes 
free  is  God  the  Holy  One.    As  the  Holy  Spirit  He  leads  into  the  full  possession 
of  it.     To  be  so  free  from  everything  that  God  can  take,  complete  posaeation, 
It  to  be  holy. 



Holiness  antr 

•The  kingdom  of  God  is  joy  in  the  Holy  Ghost.'—  ROM.  xiv.  17. 

'The  disciples  were  filled  with  joy  and  the  Holy  Ghost.'— 
ACTS  xiii.  52. 

'Then  Nehemiah  said,  This  day  is  holy  unto  the  Lord:  neither 
be  ye  sorry,  for  the  joy  of  the  Lord  is  your  strength.  So  the 
Levites  stilled  the  people,  saying,  Hold  your  peace  ;  for  the  day 
is  holy  ;  neither  be  ye  grieved.  And  all  the  people  went  their 
way  to  make  great  mirth,  because  they  had  understood  the 
words.'—  NEH.  viii.  10-12. 

THE  deep  significance  of  joy  in  the  Christian  life 
is  hardly  understood.  It  is  too  often  regarded 
as  something  secondary  ;  whereas  its  presence  is 
essential  as  the  proof  that  God  does  indeed  satisfy 
us,  and  that  His  service  is  our  delight.  In  our 
domestic  life  we  do  not  feel  satisfied  if  all  the 
proprieties  of  deportment  are  observed,  and  each 
does  his  duty  to  the  other;  true  love  makes  us 
happy  in  each  other  ;  as  love  gives  out  its  warmth 
of  affection,  gladness  is  the  sunshine  that  fills  the 
home  with  its  brightness.  Even  in  suffering  or 
poverty,  the  members  of  a  loving  family  are  a  joy 


to  each  other.  Without  this  gladness,  especially, 
there  is  no  true  obedience  on  the  part  of  the 
children.  It  is  not  the  mere  fulfilment  of  a  com 
mand,  or  performance  of  a  service,  that  a  parent 
looks  to;  it  is  the  willing,  joyful  alacrity  with 
which  it  is  done  that  makes  it  pleasing. 

It  is  just  so  in  the  intercourse  of  God's  children 
with  their  Father.  Even  in  the  effort  after  a  life  of 
consecration  and  gospel  obedience,  we  are  continu 
ally  in  danger  of  coming  under  the  law  again,  with 
its,  Thou  shalt.  The  consequence  always  is  failure. 
The  law  only  worketh  wrath ;  it  gives  neither  life 
nor  strength.  It  is  only  as  long  as  we  are  standing 
in  the  joy  of  our  Lord,  in  the  joy  of  our  deliverance 
from  sin,  in  the  joy  of  His  love,  and  what  He 
is  for  us,  in  the  joy  of  His  presence,  that  we  have 
the  power  to  serve  and  obey.  It  is  only  when 
made  free  from  every  master,  from  sin  and  self 
and  the  law,  and  only  when  rejoicing  in  this  liberty, 
that  we  have  the  power  to  render  service  that  is 
satisfying  either  to  God  or  to  ourselves.  '  I  will  see 
you  again,'  Jesus  said,  'and  your  heart  shall  rejoice, 
and  your  joy  shall  no  man  take  from  you.'  Joy 
is  the  evidence  and  the  condition  of  the  abiding 
personal  presence  of  Jesus. 

If  holiness  be  the  beauty  and  the  glory  of  the 
life  of  faith,  it  is  manifest  that  here  especially  the 
element  of  joy  may  not  be  wanting.  We  have 
already  seen  how  the  first  mention  of  God  as  the 
Holy  One  was  in  the  song  of  praise  on  the  shore 
of  the  Eed  Sea ;  how  Hannah  and  Mary  in  their 


moments  of  inspiration  praised  God  as  the  Holy 
One ;  how  the  name  of  the  Thrice  Holy  in  heaven 
comes  to  us  in  the  song  of  the  seraphs ;  and  how 
before  the  throne  both  the  living  creatures  and  the 
conquering  multitude  who  sing  the  song  of  the 
Lamb,  adore  God  as  the  Holy  One.  We  are  to 
'  worship  Him  in  the  beauty  of  holiness,'  '  to  sing 
praise  at  the  remembrance  of  His  Holiness ; '  it  is 
only  in  the  spirit  of  worship  and  praise  and  joy 
that  we  fully  can  know  God  as  holy.  Much 
more,  it  is  only  under  the  inspiration  of  adoring 
love  and  joy  that  we  can  ourselves  be  made  holy. 
It  is  as  we  cease  from  all  fear  and  anxiety,  from  all 
strain  and  effort,  and  rest  with  singing  in  what 
Jesus  is  in  His  finished  work  as  our  sanctification, 
as  we  rest  and  rejoice  in  Him,  that  we  shall  be 
made  partakers  of  His  Holiness.  It  is  the  day  of 
rest,  is  the  day  that  God  has  blessed,  the  day  of 
blessing  and  gladness ;  and  it  is  the  day  He  blessed 
that  is  His  holy  day.  Holiness  and  blessedness 
are  inseparable. 

But  is  not  this  at  variance  with  the  teaching  of 
Scripture  and  the  experience  of  the  saints  ?  Are  not 
suffering  and  sorrow  among  God's  chosen  means  of 
sanctification  ?  Are  not  the  promises  to  the  broken 
in  heart,  the  poor  in  spirit,  and  the  mourner  ?  Are 
not  self-denial  and  the  forsaking  of  all  we  have, 
the  crucifixion  with  Christ  and  the  dying  daily,  the 
path  to  holiness  ?  and  is  not  all  this  more  matter  of 
sorrow  and  pain  than  of  joy  and  gladness  ? 

The   answer  will  be  found  in  the  right  appre- 


heusion  of  the  life  of  faith.  Faith  lifts  above,  and 
gives  possession  of,  what  is  the  very  opposite  of 
what  we  feel  or  experience.  In  the  Christian  life 
there  is  always  a  paradox :  what  appear  irreconcil 
able  opposites  are  found  side  by  side  at  the  same 
moment.  Paul  expresses  it  in  the  words,  'As 
dying,  and,  behold,  we  live  ;  as  sorrowful,  yet  always 
rejoicing  ;  as  poor,  yet  making  many  rich  ;  as  having 
nothing,  yet  possessing  all  things.'  And  elsewhere 
thus,  '  When  I  am  weak,  then  am  I  strong.'  The 
apparent  contradiction  has  its  reconciliation,  not 
only  in  the  union  of  the  two  lives,  the  human  and 
the  Divine,  in  the  person  of  each  believer,  but 
specially  in  our  being,  at  one  and  the  same  moment, 
partakers  of  the  death  and  the  resurrection  of 
Christ.  Christ's  death  was  one  of  pain  and  suffer 
ing,  a  real  and  terrible  death,  a  rending  asunder  of 
the  bonds  that  united  soul  and  body,  spirit  and 
flesh.  The  power  of  that  death  works  in  us :  we 
must  let  it  work  mightily  if  we  are  to  live  holy ; 
for  in  that  death  He  sanctified  Himself,  that  we 
ourselves  might  be  sanctified  in  truth.  Our  holiness 
is,  like  His,  in  the  death  to  our  own  will,  and  to  all 
our  own  life.  But — this  we  must  seek  to  grasp — 
we  do  not  approach  death  from  the  side  from  which 
Christ  met  it,  as  an  enemy  to  be  conquered,  as  a 
suffering  to  be  borne,  before  the  new  life  can  be 
entered  on.  No,  the  believer  who  knows  what 
Christ  is  as  the  Risen  One,  approaches  death,  the 
crucifixion  of  self  and  the  flesh  and  the  world,  from 
the  resurrection  side,  the  place  of  victory,  in  the 


power  of  the  Living  Christ.  When  we  were 
baptized  into  Christ,  we  were  baptized  into  His 
death  and  resurrection  as  ours ;  and  Christ  Himself, 
the  Eisen  Living  Lord,  leads  us  triumphantly  into 
the  experience  of  the  power  of  His  death.  And  so,  to 
the  believer  who  truly  lives  by  faith,  and  seeks  not 
in  his  own  stragglings  to  crucify  and  mortify  the 
flesh,  but  knows  the  living  Lord,  the  deep  resurrec 
tion  joy  never  for  a  moment  forsakes  Him,  but  is  his 
strength  for  what  may  appear  to  others  to  be  only 
painful  sacrifice  and  cross-bearing.  He  says  with 
Paul, '  I  glory  in  the  cross  through  which  I  have  been 
crucified.'  He  never,  as  so  many  do,  asks  Paul's 
question, '  Who  shall  deliver  me  from  the  body  of  this 
death  ? '  without  sounding  the  joyful  and  triumph 
ant  answer  as  a  present  experience,  '  I  thank  God, 
through  Jesus  Christ  our  Lord.'  '  Thanks  be  to  God, 
which  always  leadeth  us  in  triumph  in  Christ.'  It 
is  the  joy  of  a  Present  Saviour,  of  the  experience  of 
a  perfect  salvation,  the  joy  of  a  resurrection  life,  which 
alone  gives  the  power  to  enter  deeply  and  fully  into 
the  death  that  Christ  died,  and  yield  our  will  and 
our  life  to  be  wholly  sanctified  to  God.  In  the  joy 
of  that  life,  from  which  the  power  of  the  death  is 
never  absent,  it  is  possible  to  say  with  the  Apostle 
each  moment,  '  As  dying,  and,  behold,  we  live  ;  as 
sorrowful,  yet  always  rejoicing.' 

Let  us  seek  to  learn  the  two  lessons :  Holiness 
is  essential  to  true  happiness ;  happiness  essential 
to  true  holiness.  Holiness  is  essential  to  true 
happiness.  If  you  would  have  joy,  the  fulness 


of  joy,  an  abiding  joy  which  nothing  can  take 
away,  be  holy  as  God  is  holy.  Holiness  is 
blessedness.  Nothing  can  darken  or  interrupt  our 
joy  but  sin.  Whatever  be  our  trial  or  temptation, 
the  joy  of  Jesus  of  which  Peter  says,  '  in  whom  ye 
now  rejoice  with  joy  unspeakable/  can  more  than 
compensate  and  outweigh.  If  we  lose  our  joy,  it 
must  be  sin.  It  may  be  an  actual  transgression,  or 
an  unconscious  following  of  self  or  the  world ;  it 
may  be  the  stain  on  conscience  of  something  doubt 
ful,  or  it  may  be  unbelief  that  would  live  by  sight, 
and  thinks  more  of  itself  and  its  joy  than  of  the 
Lord  alone :  whatever  it  be,  nothing  can  take  away 
our  joy  but  sin.  If  we  would  live  lives  of  joy, 
assuring  God  and  man  and  ourselves  that  our  Lord 
is  everything,  is  more  than  all  to  us,  oh,  let  us  be 
holy !  Let  us  glory  in  Him  who  is  our  holiness : 
in  His  presence  is  fulness  of  joy.  Let  us  live  in 
the  Kingdom  which  is  joy  in  the  Holy  Ghost ;  the 
Spirit  of  holiness  is  the  Spirit  of  joy,  because  He 
is  the  Spirit  of  God.  It  is  the  saints,  God's  holy 
ones,  who  will  shout  for  joy. 

And  happiness  is  essential  to  true  holiness.  If 
you  would  be  a  holy  Christian,  you  must  be  a  happy 
Christian.  Jesus  was  anointed  by  God  with  '  the 
oil  of  gladness,'  that  He  might  give  us  '  the  oil  of 
joy.'  In  all  our  efforts  after  holiness,  the  wheels 
will  move  heavily  if  there  be  not  the  oil  of  joy ; 
this  alone  removes  all  strain  and  friction,  and 
makes  the  onward  progress  easy  and  delightful 
Study  to  understand  the  Divine  worth  of  joy.  It 


is  the  evidence  of  your  being  in  the  Father's 
presence,  and  dwelling  in  His  love.  It  is  the 
proof  of  your  being  consciously  free  from  the  law 
and  the  strain  of  the  spirit  of  bondage.  It  is  the 
token  of  your  freedom  from  care  and  responsibility, 
because  you  are  rejoicing  in  Christ  Jesus  as  your 
Sanctification,  your  Keeper,  and  your  Strength.  It 
is  the  secret  of  spiritual  health  and  strength,  filling 
all  your  service  with  the  childlike  happy  assurance 
that  the  Father  asks  nothing  that  He  does  not  give 
strength  for,  and  that  He  accepts  all  that  is  done, 
however  feebly,  in  this  spirit.  True  happiness  is 
always  self-forgetful :  it  loses  itself  in  the  object 
of  its  joy.  As  the  joy  of  the  Holy  Ghost  fills  us, 
and  we  rejoice  in  God  the  Holy  One,  through 
our  Lord  Jesus  Christ,  as  we  lose  ourselves  in  the 
adoration  and  worship  of  the  Thrice  Holy,  we 
become  holy.  This  is,  even  here  in  the  wilderness, 
'  the  Highway  of  Holiness :  the  ransomed  of  the 
Lord  shall  come  with  singing ;  the  redeemed  shall 
walk  there ;  everlasting  joy  shall  be  upon  their 
heads  ;  they  shall  obtain  joy  and  gladness.' 

Do  all  God's  children  understand  this  ?  tha't 
holiness  is  just  another  name,  the  true  name,  that 
God  gives  for  happiness ;  that  it  is  indeed  unutter 
able  blessedness  to  know  that  God  does  make  us 
holy,  that  our  holiness  is  in  Christ,  that  Christ's 
Holy  Spirit  is  within  us.  There  is  nothing  so 
attractive  as  joy :  have  believers  understood  it  that 
this  is  the  joy  of  the  Lord — to  be  holy  ?  Or  is 
not  the  idea  of  strain,  and  sacrifice,  and  sighing, 


of  difficulty  and  distance  so  prominent,  that  the 
thought  of  being  holy  has  hardly  ever  made  the 
heart  glad  ?  If  it  has  been  so,  let  it  be  so  no 
longer.  '  Thou  shalt  glory  in  the  Holy  One  of 
Israel : '  let  us  claim  this  promise.  Let  the 
believing  assurance  that  our  Loving  Father,  and 
our  Beloved  Lord  Jesus,  and  the  Holy  Spirit, 
who  in  dove-like  gentleness  rests  within  us,  have 
engaged  to  do  the  work,  and  are  doing  it,  fill  us  with 
gladness.  Let  us  not  seek  our  joy  in  what  we  see 
in  ourselves  of  holiness :  let  us  rejoice  in  the 
Holiness  of  God  in  Christ  as  ours ;  let  us  rejoice 
in  the  Holy  One  of  Israel.  So  shall  our  joy  be 
unspeakable  and  unceasing ;  so  shall  we  give  Him 
the  glory. 


Most  Blessed  God !  I  beseech  JChee  to  reveal  to 
me  and  to  all  Thy  children  the  secret  of  rejoicing 
in  Thee,  the  Holy  One  of  Israel. 

Thou  seest  how  much  of  the  service  of  Thine 
own  dear  children  is  still  in  the  spirit  of  bondage, 
and  how  many  have  never  yet  believed  that  the 
Highway  of  Holiness  is  one  on  which  they  may 
walk  with  singing,  and  shall  obtain  joy  and  gladness. 
0  Father !  teach  Thy  children  to  rejoice  in  Thee. 

I  ask  Thee  especially  to  teach  us  that,  in  deep 
poverty  of  spirit,  in  humility  and  contrition  and 
utter  emptiness,  in  the  consciousness  that  there  is 
no  holiness  in  us,  we  can  sing  all  the  day  of  Thy 


Holiness  as  ours,  of  Thy  glory  which  Thou  layest 
upon  us,  and  which  yet  all  the  time  is  Thine  alone. 
O  Father !  open  wide  to  Thy  children  the  blessed 
mystery  of  the  Kingdom,  even  the  faith  which  sees 
all  in  Christ  and  nothing  in  itself ;  which  indeed 
has  and  rejoices  in  all  in  Him ;  which  never  has  or 
rejoices  in  ought  in  itself. 

Blessed  God,  in  Thy  Word  Thou  hast  said,  '  The 
meek  shall  increase  their  joy  in  the  Lord,  and  the 
poor  among  men  shall  rejoice  in  the  Holy  One  of 
Israel.'  Oh,  give  us,  by  Thy  Holy  Spirit,  in  meek 
ness  and  poverty  of  spirit,  to  live  so  in  Christ,  that- 
His  Holiness  may  be  our  ever-increasing  joy,  and 
that  in  Thyself,  the  Holy  One  of  Israel,  we  may 
rejoice  all  the  day.  And  may  all  see  in  us  what 
blessedness  it  is  to  live  as  God's  holy  ones. 

t  The  great  hindrance  to  joy  In  Qod  ts  expecting  to  find  something  In  our 
selves  to  rejoice  over.  At  the  commencement  of  this  pursuit  of  holiness  we 
always  expect  to  see  a  great  change  wrought  in  ourselves.  As  we  are  led 
deeper  Into  what  faith,  and  the  faith-life  is,  we  understand  how,  though  we 
do  not  see  the  change  as  we  expected,  we  may  yet  rejoice  with  joy  unspeakable 
in  what  Jesus  Is.  This  is  the  secret  of  holiness. 

2.  Joy  must  be  cultivated.    To  rejoice  Is  a  command  more  frequently  given 
than  we  know.    It  is  part  of  the  obedience  of  faith,  to  rejoice  when  we  do  not 
feel  like  doing  so.    Faith  rejoices  and  sings,  because  God  is  holy. 

3.  'Filled  with  joy  and  the  Holy  Ghost,'  'The  Kingdom  Is  Joy  In  the  Holy 
Ghost. '     The  Holy  Spirit,  the  Blessed  Spirit  of  Jesus  is  within  thee,  a  very 
fountain  of  living  water,  of  joy  and  gladness.    Oh,  seek  to  know  Him,  who 
dwells  in  thee,  to  work  all  that  Jesus  has  for  thee :  He  will  be  in  thee  the 
Spirit  of  faith  and  of  joy. 

4.  Love  and  joy  ever  keep  company.    Love,  denying  and  forgetting  itself  for 
the  brethren  and  the  lost,  living  in  them,  finds  the  joy  of  God.     '  The  kingdom 
of  Qod  is  joy  In  the  Holy  Ghr,st.' 



En  (Efjrist  our  &anctitation. 

1  Of  God  are  ye  in  Christ  Jesus,  who  was  made  unto  us  wisdom 
from  God,  both  righteousness  and  sanctification  and  redemption; 
that,  according  as  it  is  written,  He  that  glorieth,  let  him  glory 
in  the  Lord.'— 1  COR.  i.  30,  31. 

THESE  words  lead  us  on  now  to  the  very  centre 
of  God's  revelation  of  the  way  of  holiness. 
We  know  the  steps  of  the  road  leading  hither.  He 
is  holy,  and  holiness  is  His.  He  makes  holy  by 
coming  near.  His  presence  is  holiness.  In  Christ's 
life,  the  holiness  that  had  only  been  revealed  in 
symbol,  and  as  a  promise  of  good  things  to  come, 
had  really  taken  possession  of  a  human  will,  and 
been  made  one  with  true  human  nature.  In  His 
death  every  obstacle  had  been  removed  that  could 
prevent  the  transmission  of  that  holy  nature  to  us : 
Christ  had  truly  become  our  sanctification.  In  the 
Holy  Spirit  the  actual  communication  of  that  holi 
ness  took  place.  And  now  we  want  to  understand 
what  the  work  is  the  Holy  Spirit  does,  and  how  He 
communicates  this  holy  nature  to  us :  what  our 



relation  is  to  Christ  as  our  sanctification,  and  what 
the  position  we  have  to  take  up  toward  Him,  that 
in  its  fulness  and  its  power  it  may  do  its  work 
for  us. 

The  Divine  answer  to  this  question  is,  '  Of  God 
are  ye  in  Christ.'  The  one  thing  we  need  to  appre 
hend  is,  what  this  our  position  and  life  in  Christ  is, 
and  how  that  position  and  life  may  on  our  part  be 
accepted  and  maintained.  Of  this  we  may  be  sure, 
that  it  is  not  something  that  is  high  and  beyond 
our  reach.  There  need  be  no  exhausting  effort 
or  hopeless  sighing,  '  Who  shall  ascend  into  heaven, 
that  is,  to  bring  Christ  down  from  above  ? '  It  is  a 
life  that  is  meant  for  the  sinful  and  the  weary,  for 
the  unworthy  and  the  impotent.  It  is  a  life  that  is 
the  gift  of  the  Father's  love,  and  that  He  Himself 
will  reveal  in  each  one  who  comes  in  childlike  trust 
to  Him.  It  is  a  life  that  is  meant  for  our  every-day 
life,  that  in  every  varying  circumstance  and  situa 
tion  will  make  and  keep  us  holy. 

'  Of  God  are  ye  in  Christ.'  Ere  our  Blessed 
Lord  left  the  world,  He  spake :  Lo !  I  am  with  you 
alway,  even  to  the  end  of  the  world.  And  it  is 
written  of  Him :  '  He  that  descended  is  the  same 
that  ascended  far  above  all  the  heavens,  that  He 
might  fill  all  things.'  '  The  Church  is  His  body,  the 
fulness  of  Him  that  filleth  all  in  all.'  In  the  Holy 
Spirit  the  Lord  Jesus  is  with  His  people  here  on 
earth.  Though  unseen,  and  not  in  the  flesh,  His 
Personal  Presence  is  as  real  on  earth  as  when  He 
walked  with  His  disciples.  In  regeneration  the 


believer  is  taken  out  of  his  old  place  'in  the  flesh;'  he 
is  no  longer  in  the  flesh,  but  in  the  spirit  (Eom.  viii.  9); 
he  is  really  and  actually  in  Christ.  The  living  Christ 
is  around  him  by  His  holy  Presence.  Wherever  and 
whatever  he  be,  however  ignorant  of  his  position  or 
however  unfaithful  to  it,  there  he  is  in  Christ.  By 
an  act  of  Divine  and  omnipotent  grace,  he  has  been 
planted  into  Christ,  encircled  on  every  side  by  the 
Power  and  the  Love  of  Him  who  filleth  all  things, 
whose  fulness  specially  dwells  in  His  body  here 
below,  the  Church. 

And  how  can  one  who  is  longing  to  know 
Christ  fully  as  his  sanctification,  come  to  live  out 
what  God  means  and  has  provided  in  this — '  in 
Christ '  ?  The  first  thing  that  must  be  remembered 
is  that  it  is  a  thing  of  faith  and  not  of  feeling.  The 
promise  of  the  indwelling  and  the  quickening  of  the 
Holy  One  is  to  the  humble  and  contrite.  Just 
when  I  feel  most  deeply  that  I  am  not  holy,  and 
can  do  nothing  to  make  myself  holy,  when  I  feel 
ashamed  of  myself,  just  then  is  the  time  to  turn 
from  self  and  very  quietly  to  say :  I  am  in  Christ. 
Here  He  is  all  around  me.  Like  the  air  that 
surrounds  me,  like  the  light  that  shines  on  me,  here 
is  my  Lord  Jesus  with  me  in  His  hidden  but  Divine 
and  most  real  presence.  My  faith  must  in  quiet 
rest  and  trust  bow  before  the  Father,  of  whom  and 
by  whose  Mighty  Grace  I  am  in  Christ:  He  will 
reveal  it  to  me  with  ever-growing  clearness  and 
power.  He  does  it  as  I  believe,  and  in  believing 
open  my  whole  soul  to  receive  what  is  implied  in 


it:  the  sense  of  sinfulness  and  unholiness  must 
become  the  strength  of  my  trust  and  dependence. 
In  such  faith  I  abide  in  Christ. 

But  because  it  is  of  faith,  therefore  it  is  of  the 
Holy  Spirit.  Of  God  are  ye  in  Christ.  It  is  not 
as  if  God  placed  and  planted  us  in  Christ,  and  left 
it  to  us  now  to  maintain  the  union.  No,  God  is 
the  Eternal  One,  the  God  of  the  everlasting  life, 
who  works  every  moment  in  a  power  that  does  not 
for  one  moment  cease.  What  God  gives,  He  con 
tinues  with  a  never-ceasing  giving.  It  is  He  who 
by  the  Holy  Spirit  makes  this  life  in  Christ  a 
blessed  reality  in  our  consciousness.  'We  have 
received  the  Spirit  of  God  that  we  might  know  the 
things  that  are  freely  given  us  of  God.'  Faith  is 
not  only  dependent  on  God  for  the  gift  it  is  to 
accept,  but  for  the  power  to  accept.  Faith  not 
only  needs  the  Son  as  its  filling  and  its  food ;  it 
needs  the  Spirit  as  its  power  to  receive  and  hold. 
And  so  the  blessed  possession  of  all  that  it  means 
to  be  in  Christ  our  sanctification  comes  as  we  learn 
to  bow  before  God  in  believing  prayer  for  the 
mighty  workings  of  the  Spirit,  and  in  the  deep 
childlike  trust  that  He  will  reveal  and  glorify  in  us 
this  Christ  our  sanctification  in  whom  we  are. 

And  how  will  the  Spirit  reveal  this  Christ  in 
whom  we  are  ?  It  will  specially  be  as  ihe  Living 
One,  the  Personal  Friend  and  Master.  Christ  is 
not  only  our  Example  and  our  Ideal  His  life  is 
not  only  an  atmosphere  and  an  inspiration,  as  we 
speak  of  a  man  who  mightily  influences  us  by  his 


writings.  Christ  is  not  only  a  treasury  and  a 
fulness  of  grace  and  power,  into  which  the  Spirit  is 
to  lead  us.  But  Christ  is  the  Living  Saviour,  with 
a  heart  that  beats  with  a  love  that  is  most  tenderly 
human,  and  yet  Divine.  It  is  in  this  love  He 
comes  near,  and  into  this  love  He  receives  us,  when 
the  Father  plants  us  into  Him.  In  the  power  of  a 
personal  love  He  wishes  to  exercise  influence,  and 
to  attach  us  to  Himself.  In  that  love  of  His  we 
have  the  guarantee  that  His  Holiness  will  enter  us ; 
in  that  love  the  great  power  by  which  it  enters. 
As  the  Spirit  reveals  to  us  where  we  are  dwelling,  in 
Christ  and  His  love,  and  that  this  Christ  is  a  living 
Lord  and  Saviour,  there  wakens  within  us  the 
enthusiasm  of  a  personal  attachment,  and  the  devo 
tion  of  a  loving  allegiance,  that  make  us  wholly 
His.  And  it  becomes  possible  for  us  to  believe 
that  we  can  be  holy :  we  feel  sure  that  in  the  path 
of  holiness  we  can  go  from  strength  to  strength. 

Such  believing  insight  into  our  relation  to  Christ 
as  being  in  Him,  and  such  personal  attachment  to 
Him  who  has  received  us  into  His  love  and  keeps 
us  abiding  there,  becomes  the  spring  of  a  new 
obedience.  The  will  of  God  comes  to  us  in  the 
light  of  Christ's  life  and  His  love — each  command 
first  fulfilled  by  Him,  and  then  passed  on  to  us  as 
the  sure  and  most  blessed  help  to  more  perfect 
fellowship  with  the  Father  and  His  Holiness. 
Christ  becomes  Lord  and  King  in  the  soul,  in  the 
power  of  the  Holy  Spirit,  guiding  the  will  into  all 
the  perfect  will  of  God,  and  proving  Himself  to  be 


its  sanctification,  as  He  crowns  its  obedience  with 
ever  larger  inflow  of  the  Presence  and  the  Holiness 
of  God. 

Is  there  any  dear  child  of  God  at  all  disposed  to 
lose  heart  as  he  thinks  of  what  manner  of  man  he 
ought  to  be  in  all  holy  living,  let  me  call  him  to 
take  courage.  Could  God  have  devised  anything 
more  wonderful  or  beautiful  for  such  sinful,  impotent 
creatures  ?  Just  think,  Christ,  God's  own  Son,  made 
to  be  sanctification  to  you.  The  Mighty,  Loving, 
Holy  Christ,  sanctified  through  suffering  that  He 
might  have  sympathy  with  you,  given  to  make  you 
holy.  What  more  could  you  desire  ?  Yes,  there  is 
more :  '  Of  God  you  are  in  Him.'  Whether  you 
understand  it  or  not,  however  feebly  you  realize  it, 
there  it  is,  a  thing  most  Divinely  true  and  real. 
You  are  in  Christ,  by  an  act  of  God's  own  Mighty 
Power.  And  there,  in  Christ,  God  Himself  longs  to 
establish  and  confirm  you  to  the  end.  And  you 
have,  greatest  wonder  of  all,  the  Holy  Spirit  within 
you  to  teach  you  to  know,  and  believe,  and  receive, 
all  that  there  is  in  Christ  for  you.  And  if  you 
will  but  confess  that  there  is  in  you  no  wisdom  or 
power  for  holiness,  none  at  all,  and  allow  Christ, 
'  the  Wisdom  of  God  and  the  Power  of  God/  by  the 
Holy  Spirit  within  you,  to  lead  you  on,  and  prove 
how  completely,  how  faithfully,  how  mightily,  He 
can  be  your  sanctification,  He  will  do  it  most 

0  my  brother !  come  and  consent  more  fully  to 
God's  way  of  holiness.  Let  Christ  be  your  sanctifi- 


cation.  Not  a  distant  Christ  to  whom  you  look,  but 
a  Christ  very  near,  all  around  you,  in  whom  you 
are.  Not  a  Christ  after  the  flesh,  a  Christ  of 
the  past,  but  a  present  Christ  in  the  power  of  the 
Holy  Ghost.  Not  a  Christ  whom  you  can  know 
by  your  wisdom,  but  the  Christ  of  God,  who  is  a 
Spirit,  and  whom  the  Spirit  within  you,  as  you  die 
to  the  flesh  and  self,  will  reveal  in  power.  Not  a 
Christ  such  as  your  little  thoughts  can  frame  a  con 
ception  of,  but  a  Christ  according  to  the  greatness 
of  the  heart  and  the  love  of  God.  Oh,  come  and 
accept  this  Christ,  and  rejoice  in  Him !  Be  content 
now  to  leave  all  your  feebleness,  and  foolishness,  and 
faithlessness  to  Him,  in  the  quiet  confidence  that  He 
will  do  for  you  more  than  you  can  think  And  so 
let  it  henceforth  be,  as  it  it  written,  He  that 
glorieth,  let  him  glory  in  the  Lord. 


Most  Blessed  Father !  I  bow  in  speechless 
adoration  before  the  holy  mystery  of  Thy  Divine 
Love.  .  .  . 

Oh,  forgive  me,  that  I  have  known  and  believed 
it  so  little  as  it  is  worthy  of  being  known  and 

Accept  my  praise  for  what  I  have  seen  and 
tasted  of  its  Divine  blessedness.  Accept,  Lord 
God !  of  the  praise  of  a  glad  and  loving  heart  that 
only  knows  that  it  never  can  praise  Thee  aright. 

And  hear  my  prayer,  0  my  Father !  that  in  the 



power  of  Thy  Holy  Spirit,  who  dwells  in  me,  I  may 
each  day  accept  and  live  out  fully  what  Thou  hast 
given  me  in  Christ  my  sanctification.  May  the 
unsearchable  riches  there  are  in  Him  be  the  daily 
supply  for  my  every  need.  May  His  Holiness,  His 
delight  in  Thy  will,  indeed  become  mine.  Teach 
me,  above  all,  how  this  can  most  surely  be,  because  I 
am,  through  the  work  of  Thine  Almighty  Quickening 
Power,  in  Him,  kept  there  by  Thyself.  My  Father ! 
my  faith  cries  out :  I  can  be  holy,  blessed  be  my 
Lord  Jesus ! 

In  this  faith  I  yield  myself  to  Thee,  Lord  Jesus, 
my  King  and  Master,  to  do  Thy  will  alone.  In 
everything  I  do,  great  or  small,  I  would  act  as  one 
sanctified  in  Jesus,  united  to  God's  will  in  Him. 
It  is  Thou  alone  canst  teach  me  to  do  this,  canst  give 
me  strength  to  perform  it.  But  I  trust  in  Thee — 
art  Thou  not  Christ  my  sanctification  ?  Blessed 
Lord !  I  do  trust  Thee.  Amen. 

7.  Christ,  as  He  lived  and  died  on  earth,  is  our  sanctification.  His  life, 
the  Spirit  of  His  life,  is  what  constitutes  our  holiness.  To  be  in  perfect 
harmony  with  Christ,  to  have  His  mind,  is  to  be  holy. 

2.  Christ's  Holiness  had  two  sides.     God  sanctified  Him  by  His  Spirit: 
Christ  sanctified  Himself  by  following  the  leading  of  the  Spirit,  by  giving  up 
His  will  to  God  in  everything.    So  God  has  made  us  holy  in  Christ;  and  so 
we  follow  after  and  perfect  holiness  by  yielding  ourselves  to  God's  Spirit,  by 
giving  up  our  will  and  living  in  the  will  of  God. 

3.  It  is  well  that  we  take  in  every  aspect  of  what  God  has  revealed  of 
holiness  in  His  word.    But  let  us  never  weary  ourselves  by  seeking  to  grasp 
all  completely.     Let  us  even  return  to  the  simplicity  that  is  in  Jesus.      To 
bow  at  His  feet,  to  believe  that  He  knows  all  we  need,  and  has  it  all,  and 
loves  to  give  it  all,  is  rest.    And  holiness  is  resting  in  Jesus  the  rest  of  God. 
Let  all  our  thoughts  be  gathered  up  into  this  one :  Jesus,  Blessed  Jesus. 

4.  This  holy  life  in  Christ  is  for  to-day,  when  you  read  this.    For  to-day 
He  is  made  of  God  unto  you  sanctification :  to-day  He  will  indeed  be  your 
holiness.    Believe  in  Him  for  it ;  trust  Him,  praise  Him.    And  remember i 
you  are  in  Him. 



Holiness  anti  tfje 

'  The  temple  of  God  is  holy,  which  temple  ye  are.  The  body 
is  for  the  Lord,  and  the  Lord  for  the  body.  Know  ye  not  that 
your  body  is  the  temple  of  the  Holy  Ghost  which  is  in  you  ; 
therefore  glorify  God  in  your  body.'—  I  Coit.  iii.  16,  vi.  13,  19. 

'  She  that  is  unmarried  is  careful  for  the  things  of  the  Lord, 
that  she  may  be  holy  both  in  body  and  spirit.'  —  1  COR.  vii.  34. 

'Present  your  bodies  a  living  sacrifice,  holy,  acceptable  to 
God.'—  KOM.  xii.  1. 

/DOMING  into  the  world,  our  Blessed  Lord  spake  : 
\J  'A  body  didst  Thou  prepare  for  me;  lo,  I 
come  to  do  Thy  will,  0  God.'  Leaving  this  world 
again,  it  was  in  His  own  body  that  He  bore  our  sins 
upon  the  tree.  So  it  was  in  the  body,  no  less  than  in 
soul  and  spirit,  that  He  did  the  will  of  God.  And 
therefore  it  is  said,  '  By  which  will  we  have  been 
sanctified  through  the  offering  of  the  lody  of  Jesus 
Christ  once  for  all.' 

When  praying  for  the  Thessalonians  and  their 
sanctification,  Paul  says,  'And  the  God  of  peace 
Himself  sanctify  you  wholly  ;  and  may  your  spirit 
and  soul  and  body  be  preserved  entire,  without  blame, 


at  the  coining  of  our  Lord  Jesus  Christ.'  Of  him 
self  he  had  spoken  as  '  always  bearing  about  in  the 
body  the"  dying  of  Jesus,  that  the  life  also  of  Jesus 
may  be  manifested  in  our  body.  For  we  which  live 
are  always  delivered  unto  death  for  Jesus'  sake,  that 
the  life  also  of  Jesus  may  be  manifested  in  our 
mortal  flesh'  His  earnest  expectation  and  hope 
was,  '  that  Christ  be  magnified  in  my  body,  whether 
by  life  or  by  death.'  The  relation  between  body 
and  spirit  is  so  intimate,  the  power  of  sin  in  the 
spirit  comes  so  much  through  the  body,  the  body  is 
so  distinctly  the  object  both  of  Christ's  redemption 
and  the  Holy  Spirit's  renewal,  that  our  study  of 
holiness  will  be  seriously  defective  if  we  do  not 
take  in  the  teaching  of  Scripture  on  holiness  in  the 

It  has  been  well  said  that  the  body  is,  to  the 
soul  and  spirit  dwelling  and  acting  within  it,  like 
the  walls  of  the  city.  Through  them  the  enemy 
enters  in.  In  time  of  war,  everything  yields  to  the 
defence  of  the  walls.  It  is  often  because  the 
believer  does  not  know  the  importance  of  keeping 
the  walls  defended,  keeping  the  body  sanctified, 
that  he  fails  in  having  the  soul  and  spirit  preserved 
blameless.  Or  it  is  because  he  does  not  Understand 
that  the  guarding  and  sanctifying  of  the  body  in  all 
its  parts  must  be  as  distinctly  a  work  of  faith,  and  as 
directly  through  the  mighty  power  of  Jesus  and  the 
indwelling  of  the  Spirit,  as  the  renewing  of  the  inner 
life,  that  progress  in  holiness  is  so  feeble.  The  rule 
of  the  city  we  entrust  to  Jesus :  but  the  defence  of 


the  walls  we  keep  in  our  own  hands ;  the  King 
does  not  keep  us  as  we  expected,  and  we  cannot 
discover  the  secret  of  failure.  It  is  the  God  of 
peace  Himself,  who  sanctifies  wholly,  who  must 
preserve  spirit  and  soul  and  body  entire  and  without 
blame.  The  tabernacle  with  its  wood,  the  temple 
with  its  stone,  were  as  holy  as  all  included  within 
their  walls :  God's  holy  ones  need  the  body  to  be 

To  realize  the  full  meaning  of  this,  let  us  remember 
how  it  was  through  the  body  sin  entered.  'The 
woman  saw  that  the  tree  was  good  for  food/  this 
was  the  temptation  in  the  flesh ;  through  this  the 
soul  was  reached,  '  it  was  a  delight  to  the  eyes ; ' 
through  the  soul  it  then  passed  into  the  spirit,  '  and 
to  be  desired  to  make  one  wise.'  In  John's  descrip 
tion  of  what  is  in  the  world  (1  John  ii.  15),  we 
find  the  same  threefold  division,  '  the  lust  of  the 
flesh,  the  lust  of  the  eyes,  and  the  pride  of  life.' 
And  the  three  temptations  of  Jesus  by  Satan 
correspond  exactly  :  he  first  sought  to  reach  Him 
through  the  body,  in  the  suggestion  to  satisfy  His 
hunger  by  making  bread ;  the  second  (see  Luke  iv.) 
appealed  to  the  soul,  in  the  vision  of  the  kingdoms 
of  this  world  and  their  glory ;  the  third  to  the  spirit, 
in  the  call  to  assert  and  prove  His  Divine  Sonship 
by  casting  Himself  down.  Even  to  the  Son  of  God 
the  first  temptation  came,  as  to  Adam  and  all  in 
the  world,  as  lust  of  the  flesh,  the  desire  to  gratify 
the  natural  and  lawful  appetite  of  hunger.  We 
cannot  note  too  carefully  that  it  was  on  a  question 


of  eating  what  appeared  good  for  food  that  man's 
first  sin  was  committed,  and  that  that  same  question 
of  eating  to  satisfy  hunger  was  the  battleground  on 
which  the  Kedeemer's  first  encounter  with  Satan 
took  place.  It  is  on  the  question  of  eating  and 
drinking  what  is  good  and  lawful  that  more 
Christians  than  are  aware  of  it  are  foiled  by  Satan. 
To  have  every  appetite  of  the  body  under  the  rule 
and  regulation  of  the  Holy  Spirit  appears  to  some 
needless,  to  others  too  difficult.  And  yet  it  must 
be,  if  the  body  is  to  be  holy,  as  God's  temple,  and 
we  are  to  glorify  Him  in  our  body  and  our  spirit. 
The  first  approaches  of  sin  are  made  through  the 
body:  in  the  body  the  complete  victory  will  be  gained. 
What  Scripture  teaches  as  to  the  intimacy'  of 
the  connection  between  the  body  and  spirit, 
physiology  confirms.  What  appear  at  first  merely 
physical  transgressions  leave  a  stain  and  have  a 
degrading  influence  on  the  soul,  and  through  it  drag 
down  the  spirit.  And  on  the  other  side,  spiritual 
sins,  sins  of  thought  and  imagination  and  disposition, 
pass  through  the  soul  into  the  body,  fix  themselves 
in  the  nervous  constitution,  and  express  themselves 
even  in  the  countenance  and  the  habits  or  tenden 
cies  of  the  body.  Sin  must  be  combated  not  only 
in  the  region  of  the  spirit :  if  we  are  to  perfect 
holiness,  we  must  cleanse  ourselves  from  all  defile 
ment  of  flesh  and  spirit.  '  If  through  the  Spirit 
ye  do  make  dead  the  deeds  of  the  lody,  ye 
shall  live/  If  we  are  indeed  to  be  cleansed  from 
sin  and  made  holy  unto  God,  the  body,  as  the 


outworks,  must  very  specially  be  secured  from  the 
power  of  Satan  and  of  sin. 

And  how  is  this  to  be  done  ?  God  has  made 
very  special  provision  for  this.  Holy  Scripture 
speaks  so  explicitly  of  the  Holy  Spirit,  the  Spirit 
that  communicates  holiness,  in  connection  with  the 
body.  At  first  sight  it  looks  as  if  the  word,  your 
bodies,  were  simply  used  as  equivalent  to,  your 
persons,  yourselves.  But  as  the  deeper  insight  into 
the  power  of  sin  in  the  body,  and  the  need  of  a 
deliverance  specially  there,  quickens  our  perception, 
we  see  what  is  meant  by  the  body  being  the  temple 
of  the  Holy  Spirit.  "We  notice  how  very  specially 
it  is  of  sins  in  the  body  that  Paul  speaks  as  defiling 
God's  holy  temple ;  and  how  it  is  through  the 
power  of  the  Holy  Ghost  in  the  body  that  he  would 
have  us  glorify  God.  '  Know  ye  not  that  your  body 
is  the  temple  of  the  Holy  Ghost :  glorify  God  there 
fore,  in  the  power  of  the  Holy  Spirit,  in  your  body' 
The  Holy  Spirit  must  not  only  exercise  a  restrain 
ing  and  regulating  influence  on  the  appetites  of  the 
body  and  their  gratification,  so  that  they  be  in 
moderation  and  temperance,  —  this  is  only  the 
negative  side,  —  but  there  must  be  a  positively 
spiritual  element,  making  the  exercise  of  natural 
functions  a  service  of  holy  joy  and  liberty  to  the 
glory  of  God ;  no  longer  a  threatened  hindrance  to 
the  life  of  obedience  and  fellowship,  but  a  means  of 
grace,  a  real  help  to  the  spiritual  life.  It  is  only  in 
a  body  that  is  full  of  the  holy  life,  very  entirely 
possessed  of  God's  Spirit,  that  this  will  be  the  case. 


And  how  can  this  be  obtained  ?  In  the  true 
Christian  life,  self-denial  is  the  path  to  enjoyment, 
renunciation  to  possession,  death  to  life.  As  long 
as  there  is  ought  that  we  think  we  have  liberty 
and  power  to  use  or  enjoy  aright,  if  we  but  do  so 
in  moderation,  we  have  not  yet  seen  or  confessed 
our  own  unholiness,  or  the  need  of  the  entire 
renewing  of  the  Holy  Spirit.  It  is  not  enough  to 
say, '  Every  creature  of  God  is  good,  if  it  be  received 
with  thanksgiving  ; '  we  must  remember  the  addition, 
'for  it  is  sanctified  by  the  word  and  by  prayer.' 
This  sanctifying  of  every  creature  and  its  use  is  a 
thing  as  real  and  solemn  as  the  sanctifying  of  our 
selves.  And  this  will  only  be  where,  if  need  be, 
we  sacrifice  the  gift  and  the  liberty  to  use  it,  until 
God  gives  us  the  power  truly  to  use  it  to  His 
glory  alone.  Of  one  of  the  most  sacred  of  Divine 
institutions,  marriage,  Paul,  who  so  denounces  those 
who  would  forbid  to  marry,  says  distinctly  that 
there  may  be  cases  in  which  a  voluntary  celibacy 
may  be  the  surest  and  acceptable  way  of  being  'holy 
both  in  body  and  spirit'  When  to  be  holy  as  God 
is  holy  indeed  becomes  the  great  desire  and  aim  of 
life,  everything  will  be  cherished  or  given  up  as  it 
promotes  the  chief  end.  The  actual  and  active 
presence  of  the  Holy  Spirit  in  the  life  of  the  body 
will  be  the  fire  that  is  kept  burning  continually  on 
the  altar. 

And  how  is  this  to  be  attained  ?  Of  the 
body  as  of  the  spirit  it  is  God,  God  in  Christ,  who 
is  our  Keeper  and  our  Sanctifier.  The  guarding  of 


the  walls  of  the  city  must  be  entrusted  to  Him 
who  rules  within.  '  I  am  persuaded  that  He  is 
able  to  guard  my  deposit,'  to  keep  that  which  I 
have  committed  to  Him,  must  become  as  definitely 
true  of  the  body,  and  of  each  of  its  functions  of 
which  we  are  conscious  that  it  is  the  occasion  of 
doubt  or  of  stumbling,  as  it  has  been  of  the  soul 
we  entrusted  to  Him  for  salvation.  A  fixed  deposit 
in  a  bank  is  money  given  away  out  of  my  hands  to 
be  kept  there :  the  body  or  any  part  of  it  that  needs 
to  be  made  holy  must  be  a  deposit  with  Jesus. 
Faith  must  trust  His  acceptance  and  guarding  of 
it ;  prayer  and  praise  must  daily  afresh  renew 
the  assurance,  must  confirm  the  committal  of  the 
deposit,  and  maintain  the  fellowship  with  Jesus. 
.Abiding  thus  in  Him  and  His  Holiness,  we  shall 
receive,  in  a  life  of  trust  and  joy,  the  power  to 
prove,  even  in  the  body,  how  fully  and  wholly  we 
are  in  Him  who  is  made  unto  us  sanctification,  how 
real  and  true  the  Holiness  of  God  is  in  His 


Blessed  Lord  !  who  art  my  sanctification,  I  come 
to  Thee  now  with  a  very  special  request*.  0  Thou 
who  didst  in  Thine  own  body  bear  our  sins  on 
the  tree,  and  of  whom  it  is  written,  '  We  have  been 
sanctified  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all/  be  pleased  to  reveal  to  me  how 
my  body  may  to  the  full  experience  the  power  of 


Thy  wonderful  redemption.  I  do  desire  in  soul 
and  body  to  be  holy  to  the  Lord. 

Lord !  I  have  too  little  understood  that  my  body 
is  the  temple  of  the  Holy  Ghost,  that  there  is 
nothing  in  it  that  can  be  matter  of  indifference,  that 
its  every  state  and  function  is  to  be  holiness  to  the 
Lord.  And  where  I  saw  that  this  should  be  so, 
I  have  still  sought  myself  to  guard  from  the 
enemy's  approaches  these  the  walls  of  the  city.  I 
forgot  how  this  part  of  my  being  too  could  alone 
be  kept  and  sanctified  by  faith,  by  Thy  taking 
and  keeping  charge  of  what  faith  entrusted  to  Thee. 

Lord  Jesus !  I  come  now  to  surrender  this  body 
with  all  its  needs  into  Thy  hands.  In  weariness 
and  nervousness,  in  excitement  and  enjoyment,  in 
hunger  and  want,  in  health  and  plenty,  0  my 
holy  Saviour,  let  my  body  be  in  Thy  keeping  every 
moment.  Thou  callest  us,  'being  made  free  from 
sin,  to  present  our  members  as  servants  of  right 
eousness  unto  sanctification.'  Saviour  !  in  the  faith 
of  the  freedom  from  sin  which  I  have  in  Thee,  I 
present  every  member  of  my  body  to  Thee :  I 
believe  the  Spirit  of  life  in  Thee  makes  me  free 
from  the  law  of  sin  in  my  members.  Whether 
living  or  dying,  be  Thou  magnified  in  my  body. 

7.  In  the  tabernacle  and  temple,  the  material  part  was  to  be  in  harmony 
with,  and  the  embodiment  of,  the  holiness  that  dwelt  within.  It  was  there 
fore  all  made  according  to  the  pattern  shown  in  the  mount.  In  the  two  last 
chapters  of  Exodus,  we  have  eighteen  times  'as  the  Lord  commanded.' 
Everything,  even  in  the  exterior,  was  the  embodiment  of  the  will  of  God. 
Even  so  our  body,  as  God's  temple,  must  in  everything  be  regulated  by  God's 
word,  quickened  and  sanctified  by  the  Holy  Spirit. 


2.  As  part  of  this  holiness  in  the  body,  Scripture  mentions  dress.    Speak 
ing  of  the  'outward  adorning  of  plaiting  the  hair,  of  wearing  jewels,  or  the 
putting  on  of  apparel,'  as  inconsistent  with  'the  apparel  of  a  meek  and 
quiet  spirit,'  Peter  says,  'After  this  manner  aforetime  the  holy  women, 
who  hoped  in  God,  adorned  themselves.'    Holiness  was  seen  In  their  dress 
ing  ;  their  body  was  the  temple  of  the  Holy  Spirit. 

3.  'If  ye  through  the  Spirit  do  make  dead  the  deeds  of  the  body,  ye  shall 
live,'    His  quickening  energy  must  reign  through  the  whole.      We  are  so 
accustomed  to  connect  the  spiritual  with  the  ideal  and  invisible,  that  it  will 
need  time  and  thought  and  faith  to  realize  how  the  physical  and  the  sensible 
influence  our  spiritual  life,  and  must  be  under  the  mastery  and  inspiration 
of  God's  Spirit.     Even  Paul  says,    'I  buffet  my  body,   and  bring  it  into 
bondage,  lest  I  myself  should  be  rejected.' 

4.  If  God  actually  breathed  His  Spirit  into  the  body  of  Adam  formed  out 
of  the  ground,  let  it  not  be  thought  strange  that  the  Holy  Spirit  should  now 
animate  our  bodies  too  with  His  sanctifying  energy. 

5.  'Corporeality  is  the  end  of  the  ways  of  God.'    This  deep  saying  of  an 
old  divine  reminds  us  of  a  much  neglected  truth.     The  great  work  of  God's 
Spirit  is  to  ally  Himself  with  matter,  and  form  it  into  a  spiritual  body  for 
a  dwelling  for  God.     In  our  body  the  Holy  Spirit  will  do  it,  if  He  gets 
complete  possession. 

6.  It  Is  on  this  truth  of  the  Holy  Spirit's  power  in  the  body  that  what  Is 
called  Faith-healing  rests.     Through  all  ages,  In  times  of  special  spiritual 
quickening,  God  has  given  It  to  some  to  see  how  Christ  would  make,  even 
here,  the  body  partaker  of  the  life  and  power  of  the  Spirit.    To  those  who 
do  see  It,  the  link  between  Holiness  and  Healing  Is  a  very  close  and  blessed 
one,  OM  the  Lord  Jesus  takes  possession  of  the  body  for  Himself. 



Holiness  anli  (Cleansing 

'  Having  therefore  these  promises,  beloved,  let  us  cleanse  our. 
selves  from  all  defilement  of  flesh  and  spirit,  perfecting  holiness 
in  the  fear  of  God.'— 2  COR.  vii.  1. 

THAT  holiness  is  more  than  cleansing,  and  must 
be  preceded  by  it,  is  taught  us  in  more  than 
one  passage  of  the  New  Testament.  '  Christ  loved 
the  Church,  and  gave  Himself  up  for  it,  that  He 
might  sanctify  it,  having  cleansed  it  by  the  washing 
of  water  with  the  word.'  '  If  a  man  cleanse  him 
self  from  these,  he  shall  be  a  vessel  sanctified.' 
The  cleansing  is  the  negative  side,  the  being  separate 
and  not  touching  the  unclean  thing,  the  removal  of 
impurity  ;  the  sanctifying  is  the  positive  union  and 
fellowship  with  God,  and  the  participation  of  the 
graces  of  the  Divine  life  and  holiness  (2  Cor. 
vi.  17,  18).  So  we  read  too  of  the  altar,  that  God 
spake  to  Moses :  '  Thou  shalt  cleanse  the  altar, 
when  thou  makest  atonement  for  it,  and  thou  shalt 
anoint  it,  to  sanctify  it'  (Ex.  xxix.  36).  Cleansing 


must  ever  prepare  the  way,  and  ought  always  to 
lead  on  to  holiness. 

Paul  speaks  of  a  twofold  defilement,  of  flesh  and 
spirit,  from  which  we  must  cleanse  ourselves.  The 
connection  between  the  two  is  so  close,  that  in 
every  sin  both  are  partakers.  The  lowest  and 
most  carnal  form  of  sin  will  enter  the  spirit,  and, 
dragging  it  down  into  partnership  in  crime,  will 
defile  and  degrade  it.  And  so  will  all  defilement 
of  spirit  in  course  of  time  show  its  power  in  the 
flesh.  Still  we  may  speak  of  the  two  classes  of 
sins  as  they  owe  their  origin  more  directly  to  the 
flesh  or  the  spirit. 

'  Let  us  cleanse  ourselves  from  all  defilement  of 
flesh'  The  functions  of  our  body  may  be  classed 
under  the  three  heads  of  the  nourishment,  the 
propagation,  and  the  protection  of  our  life.  Through 
the  first  the  world  daily  solicits  our  appetite  with 
its  food  and  drink.  As  the  fruit  good  for  food 
was  the  temptation  that  overcame  Eve,  so  the 
pleasures  of  eating  and  drinking  are  among  the 
earliest  forms  of  defilement  of  the  flesh.  Closely 
connected  with  this  is  what  we  named  second,  and 
which  is  in  Scripture  specially  connected  with  the 
word  flesh.  We  know  how  in  Paradise  the  sinful 
eating  was  at  once  followed  by  the  awakening  of 
sinful  lust  and  of  shame.  In  his  First  Epistle  to 
the  Corinthians,  Paul  closely  connects  the  two 
(1  Cor.  vi  13,  15),  as  he  also  links  drunkenness 
and  impurity  (1  Cor.  vi  9,  10).  Then  comes 
the  third  form  in  which  the  vitality  of  the  body 


displays  itself :  the  instinct  of  self  -  preservation, 
setting  itself  against  everything  that  interferes 
with  our  pleasures  and  comfort.  What  is  called 
temper,  with  its  fruits  of  anger  and  strife,  has  its 
roots  in  the  physical  constitution,  and  is  one  among 
the  sins  of  the  flesh.  From  all  this,  the  Christian, 
who  would  be  holy,  must  most  determinedly  cleanse 
himself.  He  must  yield  himself  to  the  searching  of 
God's  Spirit,  to  be  taught  what  there  is  in  the  flesh 
that  is  not  in  harmony  with  the  temperance  and 
self-control  demanded  both  by  the  law  of  nature 
and  the  law  of  the  Spirit.  He  must  believe,  what 
Paul  felt  that  the  Corinthians  so  emphatically 
needed  to  be  taught,  that  the  Holy  Spirit  dwells  in 
the  body,  making  its  members  the  members  of 
Christ,  and  in  this  faith  put  off  the  works  of  the 
flesh ;  he  must  cleanse  himself  from  all  defilement  of 

' And  of  spirit'  As  the  source  of  all  defile 
ment  of  the  flesh  is  self-gratification,  so  self-seeking 
is  at  the  root  of  all  defilement  of  the  spirit.  In 
relation  to  God,  it  manifests  itself  in  idolatry,  be  it  in 
the  worship  of  other  gods  after  our  own  heart,  the 
love  of  the  world  more  than  God,  or  the  doing  oul 
will  rather  than  His.  In  relation  to  our  fellow-men 
it  shows  itself  in  envy,  hatred,  and  want  of  love, 
cold  neglect  or  harsh  judging  of  others.  In  relation 
to  ourselves  it  is  seen  as  pride,  ambition,  or  envy, 
the  disposition  that  makes  self  the  centre  round 
which  all  must  move,  and  by  which  all  must  be 


For  the  discovery  of  such  defilement  of  spirit,  no 
less  than  of  the  sins  of  the  flesh,  the  believer  needs 
the  light  of  the  Holy  Spirit ;  that  the  uncleanness 
may  indeed  be  cleansed  out  and  cast  away  for  ever. 
Even  unconscious  sin,  if  we  are  not  earnestly  willing 
to  have  it  shown  to  us,  will  most  effectually  prevent 
our  progress  in  the  path  of  holiness. 

' Beloved !  let  us  cleanse  ourselves'  The  cleansing 
is  sometimes  spoken  of  as  the  work  of  God  (Acts  xv. 
9  ;  1  John  L  9)  ;  sometimes  as  that  of  Christ  (John 
xv.  3  ;  Eph.  v.  26  ;  Tit.  ii.  14).  Here  we  are  com 
manded  to  cleanse  ourselves.  God  does  His  work 
in  us  by  the  Holy  Spirit ;  the  Holy  Spirit  does  His 
work  by  stirring  us  up  and  enabling  us  to  do.  The 
Spirit  is  the  strength  of  the  new  life ;  in  that 
strength  we  must  set  ourselves  determinedly  to  cast 
out  whatever  is  unclean.  '  Come  out,  and  be  ye 
separate,  and  touch  not  the  unclean  thing.'  It  is 
not  only  the  doing  what  is  sinful,  it  is  not  only  the 
willing  of  it,  that  the  Christian  must  avoid,  but  even 
the  touching  it :  the  involuntary  contact  with  it 
must  be  so  unbearable  as  to  force  the  cry,  O 
wretched  man  that  I  am !  and  to  lead  on  to  the 
deliverance  which  the  Spirit  of  the  life  of  Christ 
does  bring. 

And  how  is  this  cleansing  to  be  done  ?  When 
Hezekiah  called  the  priests  to  sanctify  the  temple 
that  had  been  defiled,  we  read  (2  Chron.  xxix.),  '  The 
priests  went  in  unto  the  inner  part  of  the  house 
of  the  Lord  to  cleanse  it,  and  brought  out  all  the 
uncleanness  that  they  found.'  Only  then  could  the 


sin-offering  of  atonement  and  the  burnt-offering  of 
consecration,  with  the  thankofferings,  be  brought,  and 
God's  service  be  restored.  Even  thus  must  all  that 
is  unclean  be  looked  out,  and  brought  out,  and 
utterly  cast  out.  However  deeply  rooted  the  sin 
may  appear,  rooted  in  constitution  and  habit,  we 
must  cleanse  ourselves  of  it  if  we  would  be  holy. 
'  If  we  walk  in  the  light,  as  He  is  in  the  light,  the 
blood  of  Jesus  Christ  cleanseth  from  all  sin/  As 
we  bring  out  every  sin  from  the  inner  part  of  the 
house  into  the  light  of  God  and  walk  in  the  light, 
the  precious  blood  that  justifies  will  work  mightily 
to  cleanse  too  :  the  blood  brings  into  living  contact 
with  the  life  and  the  love  of  God.  Let  us  come 
into  the  light  with  the  sin :  the  blood  will  prove 
its  mighty  power.  Let  us  cleanse  ourselves  in 
yielding  ourselves  to  the  light  to  reveal  and  con 
demn,  to  the  blood  to  cleanse  and  sanctify. 

'Let  us  cleanse  ourselves,  perfecting  holiness  in 
the  fear  of  the  Lord!  We  read  in  Hebrews  (x.  14), 
'  Christ  hath  perfected  for  ever  them  that  are  sancti- 
tified.'  As  we  have  so  often  seen  that  what  God  has 
made  holy  man  must  make  holy  too,  as  he  accepts  and 
appropriates  the  holiness  God  has  bestowed,  so  here 
with  the  perfection  which  the  saints  have  in  Christ. 
We  must  perfect  holiness  :  holiness  must  be  carried 
out  into  the  whole  of  life,  and  carried  on  even  to  its 
end.  As  God's  holy  ones,  we  must  go  on  to  perfec 
tion,  perfecting  holiness.  Do  not  let  us  be  afraid  of 
the  word.  Our  Blessed  Lord  used  it  when  He  gave 
us  the  command,  '  Be  ye  perfect,  even  as  your  Father 


in  heaven  is  perfect.'  A  child  striving  after  the 
perfection  in  knowledge  of  his  profession,  which  he 
hopes  to  attain  when  he  has  finished  school,  is  told 
by  his  teacher  that  the  way  to  the  perfection  he 
hopes  for  at  the  end  of  his  course  is  to  seek  to  be 
perfect  in  the  lessons  of  each  day.  To  be  perfect  in 
the  small  portion  of  the  work  that  each  hour  brings, 
is  the  path  to  the  perfection  that  will  crown  the 
whole.  The  Master  calls  us  to  a  perfection  like 
that  of  the  Father :  He  hath  already  perfected  us 
in  Himself :  He  holds  out  the  prospect  of  perfection 
ever  growing.  His  word  calls  us  here  day  by  day 
to  be  perfecting  holiness.  Let  us  seek  in  each  duty 
to  be  whole-hearted  and  entire.  Let  us,  as  teachable 
scholars,  in  every  act  of  worship  or  obedience,  in 
every  temptation  and  trial,  do  the  very  best  which 
God's  Spirit  can  enable  us  to  do.  '  Let  patience 
have  its  perfect  work,  that  ye  may  be  perfect  and 
entire,  lacking  in  nothing.'  'The  God  of  peace 
make  you  perfect  in  every  good  work  to  do  His  will' 
'  Having  therefore  these  promises,  beloved,  let  us 
cleanse  ourselves  from  all  defilement  of  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God.'  It  is 
faith  that  gives  the  courage  and  the  power  to  cleanse 
from  all  defilement,  perfecting  holiness  in  the  fear 
of  God.  It  is  as  the  promises  of  the  Divine  love 
and  indwelling  (2  Cor.  vi  16-18)  are  made  ours 
by  the  Holy  spirit,  that  we  shall  share  the  victory 
which  overcometh  the  world,  even  our  faith.  In  the 
path  along  which  we  have  already  come,  from  the  rest 
in  Paradise  down  through  Holy  Scripture,  we  have 


seen  the  wondrous  revelation  of  these  promises  in 
ever-growing  splendour.  That  God  the  Holy  One 
will  make  us  holy ;  that  God  the  Holy  One  will 
dwell  with  the  lowly ;  that  God  in  His  Holy  One 
has  come  to  be  our  holiness  ;  that  God  has  planted 
us  in  Christ  that  He  may  be  our  sanctification  ; 
that  God,  who  chose  us  in  sanctification  of  the  Spirit, 
has  given  us  the  Holy  Spirit  in  our  hearts,  and  now 
watches  over  us  in  His  love  to  work  out  through 
Him  His  purposes  and  to  perfect  our  holiness :  such 
are  the  promises  that  have  been  set  before  us. 
'  Having  therefore  these  promises,  beloved,  let  us 
cleanse  ourselves  from  all  filthiness  of  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God.' 

Beloved  brother !  see  here  again  God's  way  of 
holiness.  Arise  and  step  on  to  it  in  the  faith  of 
fehe  promise,  fully  persuaded  that  what  He  hath 
promised  He  is  mighty  to  perform.  Bring  out  of 
the  inner  part  of  the  house  all  uncleanness ;  bring 
it  into  the  light  of  God ;  confess  it  and  cast  it  at 
His  feet,  who  takes  it  away,  and  cleanses  you  in 
His  blood.  Yield  yourself  in  faith  to  perfect,  in 
Christ  your  Strength,  the  Holiness  to  which  you  are 
called.  As  your  Father  in  heaven  is  perfect,  give 
yourself  to  Him  as  a  little  child  to  be  perfect  too  in 
your  daily  lessons  and  your  daily  walk.  Believe 
that  your  surrender  is  accepted :  that  the  charge 
committed  to  Him  is  undertaken.  And  give  glory 
to  Him  who  is  able  to  do  above  what  you  can  ask 
or  think. 



Holy  Lord  Jesus !  Thou  didst  give  Thyself  for  us, 
that,  having  cleansed  us  for  Thyself  as  Thine  own, 
Thou  mightest  sanctify  us  and  present  us  to  Thyself 
a  glorious  Church,  not  having  spot  or  wrinkle  or 
any  such  thing.  Blessed  be  Thy  Name  for  the 
wonderful  love.  Blessed  be  Thy  Name  for  the 
wonderful  cleansing.  Through  the  washing  by  the 
word  and  the  washing  in  the  blood,  Thou  hast  made 
us  clean  every  whit.  And  as  we  walk  in  the  light, 
Thou  cleansest  every  moment. 

With  these  promises,  in  the  power  of  Thy  word 
and  blood,  Thou  callest  us  to  cleanse  ourselves  from 
all  defilement  of  flesh  and  spirit.  Blessed  Lord ! 
graciously  reveal  in  Thy  Holy  Light  all  that  is  defile 
ment,  even  its  most  secret  working.  Let  me  live  as 
one  who  is  to  be  presented  to  Thee  without  spot  or 
wrinkle  or  any  such  thing — cleansed  with  a  Divine 
cleansing,  because  Thou  gavest  Thyself  to  do  it. 
Under  the  living  power  of  Thy  word  and  blood, 
applied  by  the  Holy  Spirit,  let  my  way  be  clean, 
and  my  hands  clean,  my  lips  clean,  and  my  heart 
clean.  Cleanse  me  thoroughly,  that  I  may  walk 
with  Thee  in  white  here  on  earth,  keeping  my 
garments  unspotted  and  undefiled.  For  Thy  great 
love's  sake,  my  Blessed  Lord.  Amen. 

1.  Cleansing  has  almost  always  one  aim :  a  cleansed  vessel  Is  ft  for  use. 
Spiritual  work  done  for  God,  with  the  honest  desire  that  He  may  through 
His  Spirit  use  us,  will  give  urgency  to  our  desire  for  cleansing.    A  vessel 
not  cleansed  cannot  be  used :  is  not  this  the  reason  that  there  are  some  workers 
God  cannot  bless  ? 

2.  All  defilement:  one  stain  defiles.     'Let  us  cleanse  ourselves  from  al] 

3.  Ho  cleansing  without  Light.    Open  the  heart  for  the  Light  to  shine  In. 


4.  No  cleansing  like  fire.    Qloethe  defilement  oner  to  the  fire  of  His  Holiness, 
the  fire  that  consumes  and  purifies,    Qloe  It  Into  the  death  of  Jesus,  to  Jesus 

5.  'Perfecting  holiness  in  the  fear  of  God:'  it  is  a  solemn  work.    Rejoice 
with  trembling— work  out  your  salvation  with  fear  and  trembling. 

6.  'Having  these  promises,'  it  Is  a  blessed  work  to  cleanse  ourselves — entering 
Into  the  promises,  the  purity,  the  love  of  our  Lord.     The  fear  of  God  need  never 
hinder  the  faith  In  Him.     And  true  faith  will  never  hinder  the  practical  worf> 
of  cleansing. 

7.  If  we  walk  in  the  light,  the  blood  cleanseth.    The  light  reveals ;  we 
confess  and  forsake,   and  accept  the  blood ;  so  we  cleanse  ourselves.     Let 
there  be  a  aery  determined  purpose  to  be  clean  from  ail  defilement,  everything 
that  our  Father  consldert  a  stain. 





antr  Blameless* 

'  Ye  are  witnesses,  and  God  also,  how  holily  and  justly  and 
unblameably  we  behaved  ourselves  among  you  that  believe.  — 
The  Lord  make  you  to  increase  and  abound  in  love  one  toward 
another,  and  toward  all  men,  to  the  end  He  may  stablish  your 
hearts  unblameable  in  holiness  before  our  God  and  Father  at  the 
coming  of  our  Lord  Jesus  with  all  His  holy  ones.'  —  1  THESS.  ii.  10, 
iii.  12,  13. 

•  He  chose  us  in  Him  before  the  foundation  of  the  world,  that 
we  should  be  holy  and  without  blemish  before  Him  in  love?  — 
EPH.  i.  4. 

THERE  are  two  Greek  words,  signifying  nearly 
the  same,  used  frequently  along  with  the  word 
holy,  and  following  it,  to  express  what  the  result 
and  effect  of  holiness  will  be  as  manifested  in  the 
visible  life.  The  one  is  translated  without  blemish, 
spotless,  and  is  that  also  used  of  our  Lord  and  His 
sacrifice,  the  Lamb  without  blemish  (Heb.  ix.  14  ; 
1  Pet.  i.  19).  It  is  then  used  of  God's  children 
with  holy  —  holy  and  without  blemish  (Eph.  i.  4,  5, 
27  ;  Col.  i.  22  ;  Phil.  ii.  15  ;  Jude  24  ;  2  Pet  iii. 
14).  The  other  is  without  blame,  faultless  (as  in 


Luke  L  6  ;  PhiL  ii.  15,  iii.  6),  and  is  also  found  in 
conjunction  with  holy  (1  Thess.  ii.  10,  iii.  13,  v.  23). 
In  answer  to  the  question  as  to  whether  this  blame- 
lessness  has  reference  to  God's  estimate  of  the  saints 
or  men's,  Scripture  clearly  connects  it  with  both.  In 
some  passages  (Eph.  i.  4,  v.  27  ;  Col.  i.  22  ;  1  Thess. 
iii.  1 5 ;  2  Pet.  iii.  14)  the  words  'before  Him/  'to  Him 
self,'  '  before  our  God  and  Father,'  indicate  that  the 
first  thought  is  of  the  spotlessness  and  faultlessness 
in  the  presence  of  a  Holy  God,  which  is  held  out  to  us 
as  His  purpose  and  our  privilege.  In  others  (such  as 
Phil.  ii.  15;  1  Thess.  ii.  10),  the  blamelessness  in  the 
sight  of  men  stands  in  the  foreground.  In  each  case 
the  word  may  be  considered  to  include  both  aspects: 
without  blemish  and  without  blame  must  stand  the 
double  test  of  the  judgment  of  God  and  man  too. 

And  what  is  now  the  special  lesson  which  this 
linking  together  of  these  two  words  in  Scripture, 
and  the  exposition  of  holy  by  the  addition  of 
blameless,  is  meant  to  teach  us  ?  A  lesson  of 
deep  importance.  In  the  pursuit  of  holiness,  the 
believer,  the  more  clearly  he  realizes  what  a  deep 
spiritual  blessing  it  is,  to  be  found  only  in  separa 
tion  from  the  world,  and  direct  fellowship  with  God, 
to  be  possessed  fully  only  through  a  real  Divine 
indwelling,  may  be  in  danger  of  looking  too 
exclusively  to  the  Divine  side  of  the  blessing,  in 
its  heavenly  and  supernatural  aspect.  He  may 
forget  how  repentance  and  obedience,  as  the  path 
leading  up  to  holiness,  must  cover  every,  even  the 
minutest  detail  of  daily  life.  He  may  not  under- 


stand  how  faithfulness  to  the  leadings  of  the  Spirit, 
in  such  measure  as  we  have  Him  already,  faith 
fulness  to  His  faintest  whisper  in  reference  to 
ordinary  conduct,  is  essential  to  all  fuller  experience 
of  His  power  and  work  as  the  Spirit  of  holiness. 
He  may,  above  all,  not  have  learnt  how,  not  only 
obedience  to  what  he  knows  to  be  God's  will, 
but  a  very  tender  and  willing  teachableness  to 
receive  all  that  the  Spirit  has  to  show  him  of  his 
imperfections  and  the  Father's  perfect  will  concern 
ing  him,  is  the  only  condition  on  which  the  Holi 
ness  of  God  can  be  more  fully  revealed  to  us  and 
in  us.  And  so,  while  most  intent  on  trying  to 
discover  the  secret  of  true  and  full  holiness  from 
the  Divine  side,  he  may  be  tolerating  faults  which 
all  around  him  can  notice,  or  remaining, — and  that 
not  without  sin,  because  it  comes  from  the  want 
of  perfect  teachableness, — ignorant  of  graces  and 
beauties  of  holiness  with  which  the  Father  would 
have  had  him  adorn  the  doctrine  of  holiness  before 
men.  He  may  seek  to  live  a  very  holy,  and  yet 
think  little  of  a  perfectly  blameless  life. 

There  have  been  such  saints,  holy  but  hard, 
holy  but  distant,  holy  but  sharp  in  their  judg 
ments  of  others ;  holy,  but  men  around  said, 
unloving  and  selfish ;  the  half- heathen  Samaritan 
more  kind  and  self-sacrificing  than  the  holy  Levite 
and  priest.  If  this  be  true,  it  is  not  the  teaching 
of  Holy  Scripture  that  is  to  blame.  In  linking 
holy  and  without  blemish  (or  without  blame)  so 
closely,  the  Holy  Spirit  would  have  led  us  to  seek 


for  the  embodiment  of  holiness  as  a  spiritual  power 
in  the  blamelessness  of  practice  and  of  daily  life. 
Let  every  believer  who  rejoices  in  God's  declara 
tion  that  he  is  holy  in  Christ  seek  also  to  perfect 
holiness,  reach  out  after  nothing  less  than  to  be 
'  unblameable  in  holiness.' 

That  this  blamelessness  has  very  special  reference 
to  our  intercourse  with  our  fellow-men  we  see  from 
the  way  in  which  it  is  linked  with  love.  So  in 
Eph.  i  4,  '  That  we  should  be  holy  and  without 
blemish  before  Him  in  love.'  But  specially  in  that 
remarkable  passage  :  '  The  Lord  make  you  to  increase 
and  abound  in  love  toward  one  another,  and  toward 
all  men,  to  the,  end  He  may  establish  your  hearts 
unblameable  in  holiness.'  The  holiness  and  the 
blamelessness,  the  positive  hidden  Divine  life-prin 
ciple,  and  the  external  and  human  life-practice — 
both  are  to  find  their  strength,  by  which  we  are  to 
be  established  in  them,  in  our  abounding  and  ever- 
flowing  love. 

Holiness  and  lovingness — it  is  of  deep  import 
ance  that  these  words  should  he  inseparably  linked 
in  our  minds,  as  their  reality  in  our  lives.  We 
have  seen,  in  the  study  of  the  holiness  of  God,  how 
love  is  the  element  in  which  it  dwells  and  works, 
drawing  to  itself  and  making  like  itself  all  that  it 
can  get  possession  of.  Of  the  fire  of  Divine  holi 
ness  love  is  the  beautiful  flame,  reaching  out  to 
communicate  itself  and  assimilate  to  itself  all  it  can 
lay  hold  of.  In  God's  children  true  holiness  is  the 
same ;  the  Divine  fire  burns  to  bring  into  its  own 


blessedness  all  that  comes  within  its  reach.  When 
Jesus  sanctified  Himself  that  we  might  be  sanctified 
in  truth,  that  was  nothing  but  love  giving  itself 
to  the  death  that  the  sinful  might  share  His  holi 
ness.  Selfishness  and  holiness  are  irreconcilable. 
Ignorance  may  think  of  sanctity  as  a  beautiful 
garment  with  which  to  adorn  itself  before  God, 
while  underneath  there  is  a  selfish  pride  saying,  '  I 
am  holier  than  thou,'  and  quite  content  that  the 
other  should  want  what  it  boasts  of.  True  holiness, 
on  the  contrary,  is  the  expulsion  and  the  death  of 
selfishness,  taking  possession  of  heart  and  life  to  be 
the  ministers  of  that  fire  of  love  that  consumes 
itself,  to  reach  and  purify  and  save  others.  Holi 
ness  is  love.  Abounding  love  is  what  Paul  prays 
for  as  the  condition  of  unblameable  holiness.  It 
is  as  the  Lord  makes  us  to  increase  and  abound  in 
love,  that  He  can  establish  our  hearts  unblameable 
in  holiness. 

The  Apostle  speaks  of  a  twofold  love, '  love  toward 
each  other,  and  toward  all  men.'  Love  to  the 
brethren  was  what  our  Lord  Himself  enjoined  as 
the  chief  mark  of  discipleship.  And  He  prayed  the 
Father  for  it  as  the  chief  proof  to  the  world  of  the 
truth  of  His  Divine  mission.  It  is  in  the  holiness 
of  love,  in  a  loving  holiness,  that  the  unity  of  the 
body  will  be  proved  and  promoted,  and  prepared  for 
the  fuller  workings  of  the  Holy  Spirit.  In  the 
Epistles  to  the  Corinthians  and  Galatians,  division 
and  distance  among  believers  are  named  as  the  sure 
proof  of  the  life  of  self  and  the  flesh.  Oh,  let  us, 


if  we  would  be  holy,  begin  by  being  very  gentle;, 
and  patient,  and  forgiving,  and  kind,  and  generous 
in  our  intercourse  with  all  the  Father's  children. 
Let  us  study  the  Divine  image  of  the  love  that 
seeketh  not  its  own,  and  pray  unceasingly  that  the 
Lord  may  make  us  to  abound  in  love  to  each  other. 
The  holiest  will  be  the  humblest  and  most  self- 
forgetting,  the  gentlest  and  most  self-denying,  the 
kindest  and  most  thoughtful  of  others  for  Jesus' 
sake.  '  Put  on  therefore,  as  God's  elect,  holy  and 
beloved,  a  heart  of  compassion,  kindness,  humility, 
meekness,  long-suffering'  (Col.  iii.  12,  13). 

And  then  the  love  toward  all  men.  A  love  proved 
in  the  conduct  and  intercourse  of  daily  life.  A  love 
that  not  only  avoids  anger  and  evil  temper  and 
harsh  judgments,  but  exhibits  the  more  positive 
virtue  of  active  devotion  to  the  welfare  and  interests 
of  all.  A  charitable  love  that  cares  for  the  bodies  as 
well  as  the  souls.  A  love  that  not  only  is  ready  to 
help  when  it  is  called,  but  that  really  gives  itself 
up  to  self-denial  and  self-sacrifice  to  seek  out  and 
relieve  the  needs  of  the  most  wretched  and  un 
worthy.  A  love  that  does  indeed  take  Christ's  love, 
that  brought  Him  from  heaven  and  led  Him  to 
choose  the  cross,  as  the  only  law  and  measure  for 
its  conduct,  and  makes  everything  subordinate  to 
the  Godlike  blessedness  of  giving,  of  doing  good,  of 
embracing  and  saving  the  needy  and  lost.  Thus 
abounding  in  love,  we  shall  be  unblameable  in 

It  is  in  Christ  we  are  holy ;  of  God  we  are  in 


Christ,  who  is  made  of  God  unto  us  sanctification : 
it  is  in  this  faith  that  Paul  prays  that  the  Lord,  our 
Lord  Jesus,  may  make  us  increase  and  abound  in 
love.  The  Father  is  the  fountain,  He  is  the 
channel ;  the  Holy  Spirit  is  the  living  stream.  And 
He  is  our  Life,  through  the  Spirit.  It  is  by  faith 
in  Him,  by  abiding  in  Him  and  in  His  love,  by 
allowing,  in  close  union  with  Him,  the  Spirit  to  shed 
abroad  the  love  of  God,  that  we  shall  receive  the 
answer  to  our  prayer,  and  shall  by  Himself  be 
established  unblameable  in  holiness.  Let  it  be  with 
us  a  prayer  of  faith  that  changes  into  praise: 
Blessed  be  the  Lord,  who  will  make  us  increase  and 
abound  in  love,  and  will  establish  us  unblameable 
in  holiness  before  our  God  and  Father,  at  the 
coming  of  our  Lord  Jesus  with  His  holy  ones. 


Most  Gracious  God  and  Father !  again  do  I 
thank  Thee  for  that  wondrous  salvation,  through 
sanctification  of  the  Spirit,  which  has  made  us 
holy  in  Christ.  And  I  thank  Thee  that  the 
Spirit  can  so  make  us  partakers  of  the  life  of 
Christ,  that  we  too  may  be  unblameable  in  holiness. 
And  that  it  is  the  Lord  Himself  who  makes  us  to 
increase  and  abound  in  love,  to  the  end  our  hearts 
may  be  so  established  ;  that  the  abounding  love  and 
the  unblameable  holiness  are  both  from  Him. 

Blessed  Lord  and  Saviour !  I  come  now  to 
claim  and  take  as  my  own,  what  Thou  art  able  to 



do  for  me.  I  am  holy  only  in  Thee ;  in  Thee  I  am 
holy.  In  Thee  there  is  for  me  the  power  to  abound 
in  love.  0  Thou,  in  whom  the  fulness  of  God's 
love  abides,  and  in  whom  I  abide,  the  Lord,  my 
Lord,  make  me  to  abound  in  love.  In  union  with 
Thee,  in  the  life  of  faith  in  which  Thou  livest  in 
me,  it  can  be  and  it  shall  be.  By  the  teaching  of 
Thy  Holy  Spirit  lead  me  in  all  the  footsteps  of  Thy 
self-denying  love,  that  I  too  may  be  consumed  in 
blessing  others. 

And  thus,  Lord !  mightily  establish  my  heart  to 
be  unblameable  in  holiness.  Let  self  perish  at  Thy 
presence.  Let  Thy  Holiness,  giving  itself  to  make 
the  sinner  holy,  take  entire  possession,  until  my 
heart  and  life  are  sanctified  wholly,  and  my  whole 
spirit  and  soul  and  body  be  preserved  blameless 
unto  Thy  coming.  Amen. 

7.  Let  us  pray  very  earnestly  that  our  Interest  In  the  study  of  holiness 
may  not  be  a  thing  of  the  intellect  or  the  emotions,  but  of  the  will  ana  the 
life,  seen  of  all  men  in  the  daily  walk  and  conversation .  'Abounding  in 
hue,'  '  unblameable  in  holiness,'  will  give  favour  with  God  and  man. 

2.  '  God  is  Love ; '  Creation  is  the  outflow  of  loue.    Redemption  is  the  sacri 
fice  and  the  triumph  of  love.    Holiness  is  the  fire  of  love.     The  beauty  of 
the  life  of  Jesus  is  love.    All  we  enjoy  of  the  Divine  we  owe  to  love.     Our 
holiness  is  not  God's,  is  not  Christ's,  if  we  do  not  loue. 

3.  'Loue  seeheth  not  its  own.'    ' Love  never  faileth.'    'Love  is  the  fulfilling 
of  the  law.'    'The  greatest  of  these  is  love.'    'The  end  of  the  commandment 
Is  love.'    To  love  God  and  man  is  to  be  holy.    In  the  intercourse  of  daily 
life,  holiness  can  have  its  simple  and  sweet  beginnings  and  its  exercise  ;  so, 
in  its  highest  attainment,  holiness  is  love  made  perfect. 

4.  Faith  has  all  its  worth  from  love,  from  the  love  of  God,  whence  it  draws 
and  drinks,  and  the  love  to  God  and  man  which  streams  out  of  it.    Let  us  be 
strong  in  faith,  then  shall  we  abound  in  love. 

5.  '  The  love  of  God  hath  been  shed  abroad  in  our  hearts  by  the  Holy  Ghost 
which  was  given  unto  us.'    Let  this  be  our  confidence. 



Holiness  antr  tfje  Mill  of 

'  This  is  the  will  of  God,  even  your  sanctification. ' — 1  THESS. 
iv.  3. 

•  Lo,  I  am  come  to  do  Thy  will.  By  which  will  we  have  been 
sanctified,  through  the  offering  of  the  body  of  Jesus  Christ  once 
for  all.' — HEB.  x.  9,  10. 

IN  the  will  of  God  we  have  the  union  of  His 
Wisdom  and  Power.  The  Wisdom  decides  and 
declares  what  is  to  be :  the  Power  secures  the  per 
formance.  The  declarative  will  is  only  one  side;  its 
complement,  the  executive  will,  is  the  living  energy 
in  which  everything  good  has  its  origin  and  exist 
ence.  So  long  as  we  only  look  at  the  will  of  God 
in  the  former  light,  as  law,  we  feel  it  a  burden, 
because  we  have  not  the  power  to  perform — it  is  too 
high  for  us.  When  faith  looks  to  the  Power  that 
works  in  God's  will,  and  carries  it  out,  it  has  the 
courage  to  accept  it  and  fulfil  it,  because  it  knows 
God  Himself  is  working  it  out.  The  surrender  in 
faith  to  the  Divine  will  as  Wisdom  thus  becomes  the 
pathway  to  the  experience  of  it  as  a  Power.  '  He 


doeth  according  to  His  will/  is  then  the  language  not 
only  of  forced  submission,  but  of  joyful  expectation. 

'  This  is  the  will  of  God,  your  sanctification.'  In 
the  ordinary  acceptation  of  these  words,  they  simply 
mean  that  among  many  other  things  that  God  has 
willed,  sanctification  is  one;  it  is  something  in  accord 
ance  with  His  will.  This  thought  contains  teaching 
of  great  value.  God  very  distinctly  and  definitely 
has  willed  your  sanctification  :  your  sanctification 
has  its  source  and  certainty  in  its  being  God's  will. 
We  are  'elect  in  sancfcification  of  the  Spirit,'  'chosen 
to  be  holy;'  the  purpose  of  God's  will  from  eternity, 
and  His  will  now,  is  our  sanctification.  We  have 
only  to  think  of  what  we  said  of  God's  will  being  a 
Divine  power  that  works  out  what  His  wisdom  has 
chosen,  to  see  what  strength  this  truth  will  give  to 
our  faith  that  we  shall  be  holy :  God  wills  it,  and 
will  work  it  out  for  all  and  in  all  who  do  not  resist 
it,  but  yield  themselves  to  its  power.  Seek  your 
sanctification,  not  only  in  the  will  of  God,  as  a 
declaration  of  what  He  wants  you  to  be,  but  as 
a  revelation  of  what  He  Himself  will  work  out  in 

There  is,  however,  another  most  precious  thought 
suggested.  If  our  sanctification  be  God's  will,  its 
central  thought  and  its  contents,  every  part  of  that  will 
must  bear  upon  it,  and  the  sure  entrance  to  sanctifica 
tion  will  be  the  hearty  acceptance  of  the  will  of  God 
in  all  things.  To  be  one  with  God's  will  is  to  be 
holy.  Let  him  who  would  be  holy  take  his  place 
here  and  'stand  in  all  the  will  of  God.'  He  will  there 


meet  God  Himself,  and  be  made  partaker  of  His 
Holiness,  because  His  will  works  out  its  purpose  in 
power  to  each  one  who  yields  himself  to  it.  Every 
thing  in  a  life  of  holiness  depends  upon  our  being  in 
the  right  relation  to  the  will  of  God. 

There  are  many  Christians  to  whom  it  appears 
impossible  to  think  of  their  accepting  all  the  will  of 
God,  or  of  their  being  one  with  it.  They  look  upon 
the  will  of  God  in  its  thousand  commands,  and 
its  numberless  providential  orderings.  They  have 
sometimes  found  it  so  hard  to  obey  one  single  com 
mand,  or  to  give  up  willingly  to  some  light  disap 
pointment.  They  imagine  that  they  would  need 
to  be  a  thousandfold  holier  and  stronger  in  grace, 
before  venturing  to  say  that  they  do  accept  all 
God's  will,  whether  to  do  or  to  bear.  They  cannot 
understand  that  all  the  difficulty  comes  from  their 
not  occupying  the  right  standpoint.  They  are 
looking  at  God's  will  as  at  variance  with  their 
natural  will,  and  they  feel  that  that  natural  will 
will  never  delight  in  all  God's  will.  They  forget  that 
the  new  man  has  a  renewed  will.  This  new  will 
delights  in  the  will  of  God,  because  it  is  born  of  it. 
This  new  will  sees  the  beauty  and  the  glory  of  God's 
will,  and  is  in  harmony  with  it.  If  they  are  indeed 
God's  children,  the  very  first  impulse  of  the  spirit  of 
a  child  is  surely  to  do  the  will  of  the  Father  in 
heaven.  And  they  have  but  to  yield  themselves 
heartily  and  wholly  to  this  spirit  of  sonship,  and 
they  need  not  fear  to  accept  God's  will  as  theirs. 

The   mistake  they  make  is  a  very  serious  one. 


Instead  of  living  by  faith  they  judge  by  feeling,  in 
which  the  old  nature  speaks  and  rules.  It  tells 
them  that  God's  will  is  often  a  burden  too  hard  to 
be  borne,  and  that  they  never  can  have  the  strength 
to  do  it.  Faith  speaks  differently.  It  reminds  us 
that  God  is  Love,  and  that  His  will  is  nothing  but 
Love  revealed.  It  asks  if  we  do  not  know  that  there 
is  nothing  more  perfect  or  beautiful  in  heaven  or 
earth  than  the  will  of  God.  It  shows  us  how  in 
our  conversion  we  have  already  professed  to  accept 
God  as  Father  and  Lord.  It  assures  us,  above  all, 
that  if  we  will  but  definitely  and  trustingly  give 
ourselves  to  that  will  which  is  Love,  it  will  as  Love 
fill  our  hearts  and  make  us  delight  in  it,  and  so 
become  the  power  that  enables  us  joyfully  to  do 
and  to  bear.  Faith  reveals  to  us  that  the  will  of  God 
is  the  power  of  His  love,  working  out  its  plan  in 
Divine  beauty  in  each  one  who  wholly  yields  to  it. 
And  which  shall  we  now  choose  ?  And  where 
shall  we  take  our  place  ?  Shall  we  attempt  to  accept 
Christ  as  a  Saviour  without  accepting  His  will  ?  Shall 
we  profess  to  be  the  Father's  children,  and  yet  spend 
our  life  in  debating  how  much  of  His  will  we  shall 
perform  ?  Shall  we  be  content  to  go  on  from  day 
to  day  with  the  painful  consciousness  that  our  will 
is  not  in  harmony  with  God's  will  ?  Or  shall  we  not 
at  once  and  for  ever  give  up  our  will  as  sinful  to  His, 
— to  that  Will  which  He  has  already  written  on  our 
heart  ?  This  is  a  thing  that  is  possible.  It  can  be 
done.  In  a  simple,  definite  transaction  with  God, 
we  can  say  that  we  do  accept  His  holy  will  to  be 


ours.  Faith  knows  that  God  will  not  pass  such  a 
surrender  unnoticed,  but  accept  it.  In  the  trust  that 
He  now  takes  us  up  into  His  will,  and  undertakes  to 
breathe  it  into  us,  with  the  love  and  the  power  to 
perform  it — in  this  faith  let  us  enter  into  God's 
will,  and  begin  a  new  life ;  standing  in,  abiding  in 
the  very  centre  of  this  most  holy  will. 

Such  an  acceptance  of  God's  will  prepares  the 
believer,  through  the  Holy  Spirit,  to  recognise  and 
know  that  will  in  whatever  form  it  conies.  The 
great  difference  between  the  carnal  and  the  spiritual 
Christian  is  that  the  latter  acknowledges  God,  under 
whatever  low  and  poor  and  human  appearances  He 
manifests  Himself.  When  God  comes  in  trials  which 
can  be  traced  to  no  hand  but  His,  he  says, '  Thy  will 
be  done.'  When  trials  come  through  the  weakness 
of  men  or  his  own  folly,  when  circumstances  appear 
unfavourable  to  his  religious  progress,  and  tempta 
tions  threaten  to  be  too  much  for  him  and  to  overcome 
him,  he  learns  first  of  all  to  see  God  in  everything, 
and  still  to  say,  '  Thy  will  be  done.'  He  knows  that 
a  child  of  God  cannot  possibly  be  in  any  situation 
without  the  will  of  His  Heavenly  Father,  even  when 
that  will  has  been  to  leave  him  to  his  own  wilfulness 
for  a  time,  or  to  suffer  the  consequences  of  his  own 
or  others'  sin.  He  sees  this,  and  in  accepting  his 
circumstances  as  the  will  of  God  to  try  and  prove  him, 
he  is  in  the  right  position  for  now  knowing  and  doing 
what  is  right.  Seeing  and  honouring  God's  will  thus 
in  everything,  he  learns  always  to  abide  in  that  will 

He    does  so   also   by  doing  that  will     As   his 


spiritual  discernment  grows  to  say  of  whatever 
happens,  '  All  things  are  of  God/  so  he  grows  too 
in  wisdom  and  spiritual  understanding  to  know  the 
will  of  God  as  it  is  to  be  done.  In  the  indications 
of  conscience  and  of  Providence,  in  the  teaching  of 
the  word  and  the  Spirit,  he  learns  to  see  how  God's 
will  has  reference  to  every  part  and  duty  of  life,  and 
it  becomes  his  joy,  in  all  things,  to  live,  '  doing  the 
will  of  God  from  the  heart,  as  unto  the  Lord  and  not 
unto  men.'  '  Labouring  fervently  in  prayer  to  stand 
complete  and  fully  assured  in  all  the  will  of  God,' 
he  finds  how  blessedly  the  Father  has  accepted  his 
surrender,  and  supplies  all  the  light  and  strength 
that  is  needed  that  His  will  may  be  done  by  him 
on  earth  as  it  is  in  heaven. 

Let  me  ask  every  reader  to  say  to  a  Holy  God, 
whether  he  has  indeed  given  himself  to  Him  to  be 
made  holy  ?  Whether  he  has  accepted,  and  entered 
into,  and  is  living  in,  the  good  and  perfect  will  of 
God  ?  The  question  is  not,  whether,  when  affliction 
comes,  he  accepts  the  inevitable  and  submits  to  a 
will  he  cannot  resist.  But  whether  he  has  chosen 
the  will  of  God  as  his  chief  good,  and  has  taken  the 
life-principle  of  Christ  to  be  his  :  'I  delight  to  do 
Thy  will,  0  God.'  This  was  the  holiness  of  Christ, 
in  which  He  sanctified  Himself  and  us,  the  doing 
God's  will  '  In  which  will  we  have  been  sancti 
fied.'  It  is  this  will  of  God  which  is  our 

Brother !  are  you  in  earnest  to  be  holy  ?  wholly 
possessed  of  God  ?  Here  is  the  path.  I  plead  with 


you  not  to  be  afraid  or  to  hold  back*  You  have 
taken  God  to  be  your  God ;  have  you  really  taken 
His  will  to  be  your  will  ?  Oh,  think  of  the  privilege, 
the  blessedness,  of  having  one  will  with  God !  and 
fear  not  to  surrender  yourself  to  it  most  unre 
servedly.  The  will  of  God  is,  in  every  part  of  it, 
and  in  all  its  Divine  power,  your  sanctification. 


Blessed  Father !  I  come  to  say  that  I  see  that 
Thy  will  is  my  sanctification,  and  there  alone  I 
would  seek  it.  Graciously  grant  that,  by  Thy  Holy 
Spirit  which  dwelleth  in  me,  the  glory  of  that  will, 
and  the  blessedness  of  abiding  in  it,  may  be  fully 
revealed  to  me. 

Teach  me  to  know  it  as  the  Will  of  Love,  pur 
posing  always  what  is  the  very  best  and  most  blest 
for  Thy  child.  Teach  me  to  know  it  as  the  Will  of 
Omnipotence,  able  to  work  out  its  every  counsel  in 
me.  Teach  me  to  know  it  in  Christ,  fulfilled  per 
fectly  on  my  behalf.  Teach  me  to  know  it  as  what  the 
Spirit  wills  and  works  in  each  one  who  yields  to  Him. 

0  my  Father  !  I  acknowledge  Thy  claim  to  have 
Thy  will  alone  done,  and  am  here  for  it  to  do  with 
me  as  Thou  pleasest.  With  my  whole  heart  I  enter 
into  it,  to  be  one  with  it  for  ever.  Thy  Holy  Spirit 
can  maintain  this  oneness  without  interruption.  I 
trust  Thee,  my  Father,  step  by  step,  to  let  the  light 
of  Thy  will  shine  in  my  heart  and  on  my  path, 
through  that  Spirit. 


May  this  be  the  holiness  in  which  I  live,  that  I 
forget  and  lose  self  in  pleasing  and  honouring  Thee. 

J.  Make  It  a  study,  In  meditation  and  prayer  and  worship,  to  get  a  full 
Impression  of  the  Majesty,  the  Perfection,  the  Glory  of  the  Will  of  God,  with 
the  privilege  and  possibility  of  living  in  it. 

2.  Study  it,  too,  as  the  expression  of  an  Infinite  Love  and  Fatherliness  ;  its 
every  manifestation  full  of  louing-hindness.    Every  providence  is  God's  will ; 
whatever  happens,  meet  God  in  it  in  humble  worship.     Every  precept  is 
God's  will ;  meet  God  in  it  with  loving  obedience.    Every  promise  is  God's 
will ;  meet  God  in  it  with  full  trust.    A  life  in  the  will  of  God  Is  rest  and 
strength  and  blessing. 

3.  And  forget  not,  above  all,  to  believe  in  its  Omnipotent  Power.  He  worketh 
all  things  after  the  counsel  of  His  will     In  nature  and  those  who  resist 
Him,  without  their  consent.    In  His  children,  according  to  their  faith,  and  as 
far  as  they  will  it.    Do  believe  that  the  will  of  God  will  work  out  its  counsel  In 
you,  as  you  trust  it  to  do  so. 

4.  This  will  is  Infinite  Benevolence  and  Beneficence  revealed  in  the  self- 
sacrifice  of  Jesus.    Live  for  others  :  so  can  you  become  an  instrument  for  the 
Divine  will  to  use  (Matt,  xviii.  14  ;  John  ol.  39,  40).     Yield  yourselves  to  this 
redeeming  will  of  God,  that  it  may  get  full  possession,  and  worh  out  through 
you  too  its  saving  purpose. 

5.  Christ  is  just  the  embodiment  of  God's  will :  He  is,   God's  will  done. 
Abide  in  Him,  by  abiding  in,  by  doing  heartily  and  always,  the  will  of  God.    A 
Christian  is,  lihe  Christ,  a  man  given  up  to  the  Will  of  God. 



•    ' 





Holiness  ann  Serbtce, 

'  If  a  man  therefore  cleanse  himself  from  these,  he  shall  be  a 
vessel  unto  honour,  sanctified,  meet  for  the  Master's  use,  pre 
pared  unto  every  good  work?  —  2  TIM.  ii.  21. 

'  A  holy  priesthood,  to  offer  up  spiritual  sacrifices.  A  holy 
nation,  that  ye  may  show  forth  the  excellences  of  Him  who 
called  you  out  of  darkness  into  His  marvellous  light.'  —  1  PET. 
ii.  5,  9. 

the  whole  of  Scripture  we  have 
J-  seen  that  whatever  God  sanctifies  is  to  be 
used  in  the  service  of  His  Holiness.  His  Holi 
ness  is  an  infinite  energy  that  only  finds  its 
rest  in  making  holy  :  to  the  revelation  of  what 
He  is  in  Himself,  '  I  the  Lord  am  holy,'  God 
continually  adds  the  declaration  of  what  He 
does,  '  I  am  the  Lord  that  make  holy.'  Holiness 
is  a  burning  fire  that  extends  itself,  that  seeks  to 
consume  what  is  unholy,  and  to  communicate  its 
own  blessedness  to  all  that  will  receive  it.  Holiness 
and  selfishness,  holiness  and  inactivity,  holiness  and 
sloth,  holiness  and  helplessness,  are  utterly  irrecon- 


cilable.     Whatever  we  read  of  as  holy,  was  taken 
into  the  service  of  the  Holiness  of  God. 

Let  us  just  look  back  on  the  revelation  of  what 
is  holy  in  Scripture.  The  seventh  day  was  made 
holy,  that  in  it  God  might  make  His  people  holy. 
The  tabernacle  was  holy,  to  serve  as  a  dwelling  for 
the  Holy  One,  as  the  centre  whence  His  Holiness 
might  manifest  itself  to  the  people.  The  altar  was 
most  holy,  that  it  might  sanctify  the  gifts  laid  on  it. 
The  priests  with  their  garments,  the  house  with  its 
furniture  and  vessels,  the  sacrifices  and  the  blood, 
— whatever  bore  the  name  of  holy  had  a  use  and  a 
purpose.  Of  Israel,  whom  God  redeemed  from  Egypt 
that  they  might  be  a  holy  nation,  God  said,  '  Let 
my  people  go,  that  they  may  serve  me.'  The  holy 
angels,  the  holy  prophets  and  apostles,  the  holy 
Scriptures, — all  bore  the  title  as  having  been  sancti 
fied  for  the  service  of  God.  Our  Lord  speaks  of 
Himself  '  as  the  Son,  whom  the  Father  sanctified 
and  sent  into  the  world.'  And  when  He  says,  '  I 
sanctify  myself,'  He  adds  at  once  the  purpose  :  it  is 
in  the  service  of  the  Father  and  His  redeemed  ones, 
— 'that  they  themselves  may  be  sanctified  in  truth.' 
And  can  it  be  thought  possible,  now  that  God,  in 
Christ  the  Holy  One,  and  in  the  Holy  Spirit,  is 
accomplishing  His  purpose,  and  gathering  a  people 
of  saints, '  holy  ones,'  '  made  holy  in  Christ,'  that  now 
holiness  and  service  would  be  put  asunder  ?  Im 
possible  !  Here  first  we  shall  fully  realize  how 
essential  they  are  to  each  other.  Let  us  try  and 
grasp  their  mutual  relation.  We  are  only  made 


holy  that  we  may  serve.  We  can  only  serve  as  we 
are  holy. 

Holiness  is  essential  to  effectual  service.  In  the 
Old  Testament  we  see  degrees  of  holiness,  not  only 
in  the  holy  places,  but  as  much  in  the  holy  persons. 
In  the  nation,  the  Levites,  the  priests,  and  then 
the  High  Priest,  there  is  an  advance  from  step  to 
step  :  as  in  each  succeeding  stage  the  circle  narrows, 
and  the  service  is  more  direct  and  entire,  so  the 
holiness  required  is  higher  and  more  distinct.  It  is 
even  so  in  this  more  spiritual  dispensation:  the 
more  of  holiness,  the  greater  the  fitness  for  service ; 
the  more  there  is  of  true  holiness,  the  more  there  is 
of  God,  and  the  more  true  and  deep  is  the  entrance 
He  has  had  into  the  souL  The  hold  He  has  on  the 
soul  to  use  it  in  His  service  is  more  complete. 

In  the  Church  of  Christ  there  is  a  vast  amount 
of  work  done  which  yields  very  little  fruit.  Many 
throw  themselves  into  work  in  whom  there  is  but 
little  true  holiness,  little  of  the  Holy  Spirit.  They 
often  work  most  diligently,  and,  as  far  as  human 
influence  is  concerned,  most  successfully.  And  yet 
true  spiritual  results  in  the  building  up  of  a  holy 
temple  in  the  Lord  are  but  few.  The  Lord  cannot 
work  in  them,  because  He  has  not  the  mastery  of 
their  inner  life.  His  personal  indwelling  and  fellow 
ship,  the  rest  of  His  Holy  Presence,  His  Holiness 
reigning  and  ruling  in  the  heart  and  life, — to  all  these 
they  are  comparative  strangers.  It  has  been  rightly 
said  that  work  is  the  cure  for  spiritual  poverty  and 
disease ;  to  some  believers  who  had  been  seeking 


holiness  apart  from  service,  the  call  to  work  has 
been  an  unspeakable  blessing.  But  to  many  it  has 
only  been  an  additional  blind  to  cover  up  the 
terrible  want  of  heart-holiness  and  heart-fellowship 
with  the  living  God.  They  have  thrown  themselves 
into  work  more  earnestly  than  ever,  and  yet  have 
not  in  their  heart  the  rest -giving  and  refreshing 
witness  that  their  work  is  acceptable  and  accepted. 

My  brother !  listen  to  the  message.  '  If  a  man 
cleanse  himself,  he  shall  be  a  vessel  unto  honour, 
sanctified,  meet  for  the  Master's  use,  prepared  unto 
every  good  work/  You  cannot  have  the  law  of 
service  more  clearly  or  beautifully  laid  down.  A 
vessel  of  honour,  one  whom  the  King  will  delight 
to  honour,  must  be  a  vessel  cleansed  from  all 
defilement  of  flesh  and  spirit.  Then  only  can  it 
be  a  sanctified  vessel,  possessed  and  indwelt  by 
God's  Holy  Spirit.  So  it  becomes  meet  for  the 
Master's  use.  He  can  use  it,  and  work  in  it,  and 
wield  it.  And  so,  clean  and  holy,  and  yielded  into 
the  Master's  hands,  we  are  Divinely  prepared  for 
every  good  work.  Holiness  is  essential  to  service. 
If  service  is  to  be  acceptable  to  God,  and  effectual 
for  its  work  on  souls,  and  to  be  a  joy  and  a  strength 
to  ourselves,  we  must  be  holy.  The  will  of  God 
must  first  live  in  us,  if  it  is  to  be  done  by  us. 

How  many  faithful  workers  there  are,  mourning 
the  want  of  power ;  longing  and  praying  for  it,  and 
yet  not  obtaining  it !  They  have  spent  their  strength 
more  in  the  outer  court  of  work  and  service,  than 
in  the  inner  life  of  fellowship  and  faith.  They 


truly  have  never  understood  that  only  as  the  Master 
gets  possession  of  them,  as  the  Holy  Spirit  has  them 
at  His  disposal,  can  He  use  them,  can  they  have 
true  power.  They  often  long  and  cry  for  what 
they  call  a  baptism  of  power.  They  forget  that  the 
way  to  have  God's  power  in  us  is  for  ourselves  to 
be  in  His  power.  Put  yourself  into  the  power  of 
God ;  let  His  holy  will  live  in  you  ;  live  in  it  and  in 
obedience  to  it,  as  one  who  has  no  power  to  dispose 
of  himself ;  let  the  Holy  Spirit  dwell  within,  as  in 
His  Holy  Temple,  revealing  the  Holy  One  on  the 
throne,  ruling  all ;  He  will  without  fail  use  you  as  a 
vessel  of  honour,  sanctified  and  meet  for  the  Master's 
use.  Holiness  is  essential  to  effectual  service. 

And  service  is  no  less  essential  to  true  holiness. 
We  have  repeated  it  so  often :  Holiness  is  an  energy, 
an  intense  energy  of  desire  and  self-sacrifice,  to  make 
others  partakers  of  its  own  purity  and  perfection. 
Christ  sacrificed  Himself — wherein  did  that  sacrifice 
consist,  and  what  was  its  aim  ?  He  sanctified  Him 
self  that  we  might  be  sanctified  too.  A  holiness 
that  is  selfish  is  a  delusion.  True  holiness,  God's 
holiness  in  us,  works  itself  out  in  love,  in  seek 
ing  and  loving  the  unholy,  that  they  may  become 
holy  too.  Self-sacrificing  love  is  of  the  very  essence 
of  holiness.  The  Holy  One  of  Israel  is  its 
Redeemer.  The  Holy  One  of  God  is  "the  dying 
Saviour.  The  Holy  Spirit  of  God  makes  holy. 
There  is  no  holiness  in  God  but  what  is  most 
actively  engaged  in  loving  and  saving  and  blessing. 
It  must  be  so  in  us  too.  Le*~  every  thought  of  holi- 


ness,  every  act  of  faith  or  prayer,  every  effort  in 
pursuit  of  it,  be  animated  by  the  desire  and  the 
surrender  to  the  Holiness  of  God  for  use  in  the 
attaining  of  its  object.  Let  your  whole  life  be  one 
distinctly  and  definitely  given  up  to  God  for  His 
use  and  service.  Your  circumstances  may  appear 
to  be  unfavourable.  God  may  appear  to  keep  the 
door  closed  against  your  working  for  Him  in  the 
way  you  would  wish ;  your  sense  of  unfitness 
may  be  painful  Still,  let  it  be  a  matter  settled 
between  God  and  the  soul,  that  your  longing  for 
holiness  is  that  you  may  be  fitter  for  Him  to  use, 
and  that  what  He  has  given  you  of  His  Holiness 
in  Christ  and  the  Spirit  is  all  at  His  disposal,  wait 
ing  to  be  used.  Be  ready  for  Him  to  use ;  live 
out,  in  a  daily  life  of  humble,  self-denying,  loving 
service  of  others,  what  grace  you  have  received. 
You  will  find  that  in  the  union  and  interchange  of 
worship  and  work,  God's  Holiness  will  rest  upon 

'  The  Father  sanctified  the  Son,  and  sent  Him 
into  the  world.'  The  world  is  the  place  for  the 
sanctified  one,  to  be  its  light,  its  salt,  its  life.  "We 
are  '  sanctified  in  Christ  Jesus,'  and  sent  into  the 
world  too.  Oh,  let  us  not  fear  to  accept  our  position 
— our  double  position ;  in  the  world,  and  in  Christ ! 
In  the  world,  with  its  sin  and  sorrow,  with  its 
thousands  of  needs  touching  us  at  every  point,  and 
its  millions  of  souls  all  waiting  for  us.  And 
in  Christ  too.  For  the  sake  of  that  world  we  '  have 
been  sanctified  in  Christ/  we  are  '  holy  in  Christ,' 


we  have  '  the  spirit  of  sanctification '  dwelling  in 
us.  As  a  holy  salt  in  a  sinful  world,  let  us  give 
ourselves  to  our  holy  calling.  Let  us  come  nearer 
and  nearer  to  God  who  has  called  us.  Let  us  root 
deeper  and  deeper  in  Christ  our  sanctification,  in 
whom  we  are  of  God.  Let  us  enter  more  firmly 
and  more  fully  into  that  faith  in  Him  in  whom  we 
are,  by  which  our  whole  life  will  be  covered  and 
taken  up  in  His.  Let  us  beseech  the  Father  to 
teach  us  that  His  Holy  Spirit  does  dwell  in  us  every 
moment,  making,  if  we  live  by  faith,  Christ  with 
His  Holiness,  our  home,  our  abode,  our  sure  defence, 
and  our  infinite  supply.  As  He  which  hath  called 
us  is  holy,  let  us  be  holy  in  His  own  Son,  through 
His  own  Spirit,  and  the  fire  of  His  Holy  Love  will 
work  through  us  its  work  of  judging  and  condemning, 
of  saving  and  sanctifying.  A  sanctified  soul  God 
will  use  to  save. 


Blessed  Master !  I  thank  Thee  for  being  anew 
reminded  of  the  purpose  of  Thy  Redeeming  Love. 
Thou  gavest  Thyself  that  Thou  mightest  cleanse 
for  Thyself  a  people  of  Thine  own,  zealous  in  good 
works.  Thou  wouldest  make  of  each  of  us  a  vessel  of 
honour,  cleansed  and  sanctified,  meet  for  Thy  use, 
and  prepared  for  every  good  work. 

Blessed  Lord  !  write  the  lessons  of  Thy  word  deep 
in  my  heart.  Teach  me  and  all  Thy  people  that  if 
we  would  work  for  Thee,  if  we  would  have  Thee 



work  in  us,  and  use  us,  we  must  be  very  holy,  holy 
as  God  is  holy.  And  that  if  we  would  be  holy,  we 
must  be  serving  Thee.  It  is  Thy  own  Spirit,  by 
which  Thou  dost  sanctify  us  to  use  us,  and  dost 
sanctify  in  using.  To  be  entirely  possessed  of  Thee 
is  the  path  to  sanctity  and  service  both. 

Most  Holy  Saviour !  we  are  in  Thee  as  our 
sanctification :  in  Thee  we  would  abide.  In  the 
rest  of  a  faith  that  trusts  Thee  for  all,  in  the  power 
of  a  surrender  that  would  have  no  will  but  Thine, 
in  a  love  that  would  lose  itself  to  be  wholly  Thine, 
Blessed  Jesus,  we  do  abide  in  Thee.  In  Thee  we 
are  holy  :  in  Thee  we  shall  bear  much  fruit. 

Oh,  be  pleased  to  perfect  Thine  own  work  in  us ! 

1.  It  is  difficult  to  make  it  clear  In  words  how  growth  in  holiness  will  simply 
reveal  itself  as  an  increasing  simplicity  and  self-forgetful  ness,  accompanied 
by  the  restful  and  most  blessed  assurance  that  God  has  complete  possession 
of  us  and  will  use  us.     We  pass  from  the  stage  in  which  work  presses  as  an 
obligation  ;  it  becomes  the  joy  of  fruit-bearing ;  faith's  assurance  that  He  is 
working  out  His  will  through  us. 

2.  It  has  sometimes  been  said  that  people  might  be  better  employed  in 
working  for  God  than  attending  Holiness  Conventions.     This  is  surely  a  mis 
understanding.    It  was  before  the  throne  of  the  Thrice  Holy  One,  and  as  he 
heard  the  Seraphim  sing  of  God's  Holiness,  that  the  prophet  said,  'Here  am 
I,  send  me.'     As  the  mission  of  Moses,  and  Isaiah,  and  the  Son,  whom  the 
Father  sanctified  and  sent,  each  had  its  origin  in  the  revelation  of  God's 
Holiness,  our  missions  will  receive  new  power  as  they  are  more  directly  born 
out  of  the  worship  of  God  as  the  Holy  One,  and  baptized  into  the  Spirit  of 

3.  Let  every  worker  take  time  to  hear  God's  double  call.    If  you  would  worh, 
be  very  holy.    If  you  would  be  holy,  give  yourself  to  God  to  use  in  His  worh. 

4.  Note  the  connection  between  'sanctified'  and  'meet  for  the  Master's 
use.'    True  holiness  is  being  possessed  of  God ;  true  service  being  used  of  God. 
How  much  service  there  is  in  which  we  are  the  chief  agents,  and  ash  God  to 
help  and  to  bless  us.     True  service  is  being  yielded  up  to  the  Master  for  Him 
to  use.    Then  the  Holy  Ghost  is  the  Agent,  and  we  are  the  instruments  of  His 
will.    Such  service  is  Holiness. 

5.  '  I  sanctify  Myself,  that  they  also  : '  a  reference  to  others  is  the  root.' 
principle  of  all  true  holiness. 



Wqt  Mag  into  the  Holiest, 

'Having  therefore,  brethren,  boldness  to  enter  into  the 
Holiest  by  the  blood  of  Jesus,  by  the  way  which  He  dedicated, 
a  new  and  living  way,  through  the  veil,  that  is  to  say,  His  flesh  : 
and  having  a  great  Priest  over  the  house  of  God ;  let  us  draw 
near  with  a  true  heart,  in  fulness  of  faith.' — HEB.  x.  19-22. 

WHEN  the  High  Priest  once  a  year  entered 
into  the  second  tabernacle  within  the  veil, 
it  was,  we  are  told  in  the  Epistle  to  the  Hebrews, 
'  the  Holy  Ghost  signifying  that  the  way  into  the 
Holiest  of  all  was  not  yet  made  manifest.'  When 
Christ  died,  the  veil  was  rent ;  all  who  were 
serving  in  the  holy  place  had  free  access  at  once 
into  the  Most  Holy ;  the  way  into  the  Holiest  of 
all  was  opened  up.  When  the  Epistle  passes  over 
to  its  practical  application  (x.  19),  all  its  teaching 
is  summed  up  in  the  words :  '  Having  therefore, 
brethren,  boldness  to  enter  into  the  Holiest,  let 
us  draw  near.'  Christ's  redemption  has  opened 
the  way  to  the  Holiest  of  all :  our  acceptance  of  it 
must  lead  to  nothing  less  than  our  drawing  near 


and  entering  in.  The  words  of  our  text  suggest 
to  us  four  very  precious  thoughts  in  regard  to  the 
place  of  access,  the  right  of  access,  the  way  of 
access,  the  power  of  access. 

The  place  of  access.  Whither  are  we  invited  to 
draw  nigh  ?  '  Having  boldness  to  enter  into  the 
Holiest'  The  priests  in  Israel  might  enter  the 
holy  place,  but  were  always  kept  excluded  from  the 
Holiest,  God's  immediate  presence.  The  rent  veil 
proclaimed  liberty  of  access  into  that  Presence.  It 
is  there  that  believers  as  a  royal  priesthood  are 
now  to  live  and  walk.  Within  the  veil,  in  the  very 
Holiest  of  all,  in  the  same  place,  the  heavenlies,  in 
which  God  dwells,  in  God's  very  Presence,  is  to  be 
our  abode — our  home.  Some  speak  as  if  the, 
'  Let  us  draw  near,'  meant  prayer,  and  that  in  our 
special  approach  to  God  in  acts  of  worship  we 
enter  the  Holiest.  No ;  great  as  this  privilege 
is,  God  has  meant  something  for  us  infinitely 
greater.  We  are  to  draw  near,  and  dwell  always, 
to  live  our  life  and  do  our  work  within  the  sphere, 
the  atmosphere,  of  the  inner  sanctuary.  It  is 
God's  Presence  makes  holy  ground ;  God's  im 
mediate  Presence  in  Christ  makes  any  place  the 
Holiest  of  all :  and  this  is  it  into  which  we  are  to 
draw  nigh,  and  in  which  we  are  to  abide.  There 
is  not  a  single  moment  of  the  day,  there  is  not 
a  circumstance  or  surrounding,  in  which  the  be 
liever  may  not  be  kept  dwelling  in  the  secret  place 
of  the  Most  High.  As  by  faith  he  enters  into  the 
completeness  of  his  reconciliation  with  God,  and 


the  reality  of  his  oneness  with  Christ,  as  he  thus, 
abiding  in  Christ,  yields  to  the  Holy  Spirit  to 
reveal  within  the  Presence  of  the  Holy  One,  the 
Holiest  of  all  is  around  him,  he  is  indeed  in  it. 
With  an  uninterrupted  access  he  draws  near.1 

The  right  of  access.  The  thought  comes  up,  and 
the  question  is  asked :  Is  this  not  simply  an  ideal  ? 
can  it  be  a  reality,  an  experience  in  daily  life  to 
those  who  know  how  sinful  their  nature  is  ? 
Blessed  be  God !  it  is  meant  to  be.  It  is  possible, 
because  our  right  of  access  rests  not  in  what  we 
are,  but  in  the  blood  of  Jesus.  '  Having  boldness 
to  enter  into  the  Holiest  by  the  blood  of  Jesus, 
let  us  draw  near.'  In  the  Passover  we  saw  how 
redemption,  and  the  holiness  it  aimed  at,  were  de 
pendent  on  the  blood.  In  the  sanctuary,  God's 
dwelling,  we  know  how  in  each  part,  the  court, 
the  holy  place,  the  Most  Holy,  the  sprinkling  of 
blood  was  what  alone  secured  access  to  God.  And 
now  that  the  blood  of  Jesus  has  been  shed — oh !  in 
what  Divine  power,  what  intense  reality,  what 
everlasting  efficacy,  we  now  have  access  into  the 
Holiest  of  all,  the  Most  Holy  of  God's  heart  and 
His  love !  "We  are  indeed  brought  nigh  by  the 
blood.  We  have  boldness  to  enter  by  the  blood. 
'The  worshippers,  being  once  cleansed,  have  no 
more  conscience  of  sins.'  Walking  in  the  light, 

1  So  near,  so  very  near  to  God, 

I  cannot  nearer  be  ; 
For  in  the  person  of  His  Son, 
I  am  as  near  as  He. 


the  blood  of  Jesus  cleanses  in  the  power  of  an 
endless  life,  with  a  cleansing  that  never  ceases. 
No  consciousness  of  unworthiness  or  remaining 
sinfulness  need  hinder  the  boldness  of  access :  the 
liberty  to  draw  near  rests  in  the  never-failing,  ever- 
acting,  ever-living  efficacy  of  the  Precious  Blood.  It 
is  possible  for  a  believer  to  dwell  in  the  Holiest  of  all. 
The  way  of  access.  It  is  often  thought  that 
what  is  said  of  the  new  and  living  way,  dedicated 
for  us  by  Jesus,  means  nothing  different  from  the 
boldness  through  His  blood.  This  is  not  the  case. 
The  words  mean  a  great  deal  more.  '  Having 
boldness  ~by  the  Uood  of  Jesus,  let  us  draw  near 
~by  the  way  which  He  dedicated  for  us.'  That  is, 
He  opened  for  us  a  way  to  walk  in,  as  He  walked 
in  it,  '  a  new  and  living  way,  through  the  veil,  that 
is  to  say,  His  flesh.'  The  way  in  which  Christ 
walked  when  He  gave  His  blood,  is  the  very  same 
in  which  we  must  walk  too.  That  way  is  the  way 
of  the  Cross.  There  must  not  only  be  faith  in 
Christ's  sacrifice,  but  fellowship  with  Him  in  it. 
That  way  led  to  the  rending  of  the  veil  of  the  flesh, 
and  so  through  the  rent  veil  of  the  flesh,  in  to  God. 
And  was  the  veil  of  Christ's  holy  flesh  rent  that  the 
veil  of  our  sinful  flesh  might  be  spared  ?  Verily, 
no.  He  meant  us  to  walk  in  the  very  same  way  in 
which  He  did,  following  closely  after  Himself.  He 
dedicated  for  us  a  new  and  living  way  through  the 
veil,  that  is,  His  flesh.  As  we  go  in  through  the 
rent  veil  of  His  flesh,  we  find  in  it  at  once  the 
need  and  the  power  for  our  flesh  being  rent  too: 


following  Jesus  ever  means  conformity  to  Jesus. 
It  is  Jesus  with  the  rent  flesh,  in  whom  we  are, 
in  whom  we  walk.1  There  is  no  way  to  God  but 
through  the  rending  of  the  flesh.  In  acceptance  of 
Christ's  life  and  death  by  faith  as  the  power  that 
works  in  us,  in  the  power  of  the  Spirit  which 
makes  us  truly  one  with  Christ,  we  all  follow 
Christ  as  He  passes  on  through  the  rent  veil,  that  is, 
His  flesh,  and  become  partakers  with  Him  of  His 
crucifixion  and  death.  The  way  of  the  cross,  '  by 
which  I  have  been  crucified,'  is  the  way  through 
the  rent  veil.  Man's  destiny,  fellowship  with  God 
in  the  power  of  the  Holy  Spirit,  is  only  reached 
through  the  sacrifice  of  the  flesh. 

And  here  we  find  now  the  solution  of  a  great 
mystery — why  so  many  Christians  remain  stand 
ing  afar  off,  and  never  enter  this  Holiest  of  all; 
why  the  holiness  of  God's  Presence  is  so  little  seen 
on  them.  They  thought  that  it  was  only  in 
Christ  that  the  flesh  needed  to  be  rent,  not  in 
themselves.  They  thought  that  the  liberty  they 
had  in  the  blood  was  the  new  and  living  way. 
They  knew  not  that  the  way  into  true  and  full 
holiness,  into  the  Holiest  of  all,  that  the  full 
entrance  into  the  fellowship  of  the  holiness  of  the 
Great  High  Priest,  was  only  to  be  reached  through 

1 '  Christ  suffered,  that  He  might  bring  us  to  God,  being  put  to 
death  in  the  flesh,  but  quickened  in  the  Spirit.'  '  Forasmuch 
then  as  Christ  suffered  in  the  flesh,  arm  ye  yourselves  also  with 
the  same  jnind.'  The  flesh  and  the  Spirit  are  antagonistic  :  as  the 
flesh  dies,  the  Spirit  lives. 


the  rent  veil  of  the  flesh,  through  conformity  to 
the  death  of  Jesus.  This  is  in  very  deed  the  way 
He  dedicated  for  us.  He  is  Himself  the  way ; 
into  His  self-denial,  His  self-sacrifice,  His  cruci 
fixion,  He  takes  up  all  who  long  to  be  holy  with 
His  Holiness,  holy  as  He  is  holy. 

The  power  of  access.  Does  any  one  shrink  back 
from  entering  the  very  Holiest  for  fear  of  this 
rending  of  the  flesh,  because  he  doubts  whether  he 
could  bear  it,  whether  he  could  indeed  walk  in  such 
a  path  ?  Let  him  listen  once  more.  Hear  what 
follows :  '  And  having  a  Great  Priest  over  the 
House  of  God,  let  us  draw  near.'  We  have  not 
only  the  Holiest  of  all  inviting  us,  and  the  blood 
giving  us  boldness,  and  the  way  through  the  rent 
veil  consecrated  for  us,  but  the  Great  Priest  over 
the  House  of  God,  the  Blessed  Living  Saviour,  to 
draw,  to  help,  and  to  welcome  us.  He  is  our 
Aaron.  On  His  heart  we  see  our  name,  because 
He  only  lives  to  think  of  us,  and  pray  for  us. 
On  His  forehead  we  see  God's  name,  'Holy  to 
the  Lord,'  because  in  His  Holiness  the  sins  of  our 
holy  things  are  covered.  In  Him  we  are  accepted 
and  sanctified  ;  God  receives  us  as  holy  ones.  In 
the  power  of  His  love  and  His  Spirit,  in  the  power 
of  Him  the  Holy  One,  in  the  joy  of  drawing  nearer 
to  Him  and  being  drawn  by  Him,  we  gladly  accept 
the  way  He  has  dedicated,  and  walk  in  His  holy 
footsteps  of  self-denial  and  self-sacrifice.  We  see 
how  the  flesh  is  the  thick  veil  that  separates  from 
the  Holy  One  who  is  a  Spirit,  and  it  becomes  an 


unceasing  and  most  fervent  prayer,  that  the  cruci 
fixion  of  the  flesh  may,  in  the  power  of  the  Holy 
Spirit,  be  in  us  a  blessed  reality.  With  the  glory 
of  the  Holiest  of  all  shining  out  on  us  through  the 
opened  veil,  and  the  Precious  Blood  speaking  so 
loudly  of  boldness  of  access,  and  the  Great  Priest 
beckoning  us  with  His  loving  Presence  to  draw 
near  and  be  blessed, — with  all  this,  we  dare  no 
longer  fear,  but  choose  the  way  of  the  rent  veil  as 
the  path  we  love  to  tread,  and  give  ourselves  to 
enter  in  and  dwell  within  the  veil,  in  the  very 
Holiest  of  all. 

And  so  our  life  here  will  be  the  earnest  of  the 
glory  that  is  to  come,  as  it  is  written — note  how 
we  have  the  four  great  thoughts  of  our  text  over 
again — '  These  are  they  which  came  out  of  great 
tribulation/  that  is,  by  the  way  of  the  rent  flesh ; 
'  and  they  washed  their  robes,  and  made  them 
white  in  the  blood  of  the  Lamb/  their  boldness 
through  the  blood ;  '  therefore  are  they  before 
the  throne  of  God/  their  dwelling  in  the  Holiest 
of  all ;  '  the  Lamb,  which  is  in  the  midst  of  the 
throne,  shall  be  their  Shepherd/  the  Great  Priest 
still  the  Shepherd,  Jesus  Himself  their  all  in  all. 

Brother !  do  you  see  what  holiness  is,  and  how 
it  is  to  be  found  ?  It  is  not  something  wrought  in 
yourself.  It  is  not  something  put  on  you  from 
without.  Holiness  is  the  Presence  of  God  resting 
on  you.  Holiness  comes  as  you  consciously  abide 
in  that  Presence,  doing  all  your  work,  and  living 
all  your  life  as  a  sacrifice  to  Him,  acceptable 


through  Jesus  Christ,  sanctified  by  the  Holy 
Ghost.  Oh,  be  no  longer  fearful,  as  if  this  life 
were  not  for  you  !  Look  to  Jesus ;  having  a  Great 
Priest  over  the  House  of  God,  let  us  draw  near. 
Be  occupied  with  Jesus.  Our  Brother  has  charge 
of  the  Temple ;  He  has  liberty  to  show  us  all,  to 
lead  us  into  the  secret  of  the  Father's  presence. 
The  entire  management  of  the  Temple  has  been 
given  into  His  hands  with  this  very  purpose,  that 
all  the  feeble  and  doubting  ones  might '  come  with 
confidence.  Only  trust  yourself  to  Jesus,  to  His 
leading  and  keeping.  Only  trust  Jesus,  God's  Holy 
One,  your  Holy  One ;  it  is  His  delight  to  reveal  to 
you  what  He  has  purchased  with  His  blood.  Trust 
Him  to  teach  you  the  ordinances  of  the  sanctuary. 
'  That  thou  mayest  know  how  thou  oughtest  to 
behave  thyself  in  the  House  of  God,'  He  has  been 
given.  Having  a  Great  Priest,  let  us  enter  in,  let 
us  dwell  in  the  Holiest  of  all.  In  the  power  of 
the  blood,  in  the  power  of  the  new  and  living  way, 
in  the  power  of  the  Living  Jesus,  let  the  Holiest  of 
all,  the  Presence  of  God,  be  the  home  of  our  soul. 
You  are  '  Holy  in  Christ ; '  in  Christ  you  are  in 
God's  Holy  Presence  and  Love ;  just  stay  there. 


Most  Holy  God !  how  shall  I  praise  Thee  for  the 
liberty  to  enter  into  the  Holiest  of  all,  and  dwell 
there  ?  And  for  the  precious  Blood,  that  brings  us 
nigh  ?  And  for  the  new  and  living  way,  through 


the  rent  veil  of  tnat  flesh  which  had  separated  us 
from  Thee,  in  which  my  flesh  now  too  has  been 
crucified  ?  And  for  the  Great  Priest  over  the 
House  of  God,  our  Living  Lord  Jesus,  with  Whom 
and  in  Whom  we  appear  before  Thee  ?  Glory  be  to 
Thy  Holy  Name  for  this  wonderful  and  most  com 
plete  redemption. 

I  beseech  Thee,  0  my  God  !  give  me,  and  all  Thy 
children,  some  right  sense  of  how  really  and  surely 
we  may  live  each  day,  may  spend  our  whole  life, 
within  the  veil,  in  Thine  own  Immediate  Presence. 
Give  us  the  spirit  of  revelation,  I  pray  Thee,  that 
we  may  see  how,  through  the  rent  veil,  the  glory  of 
Thy  Presence  streameth  forth  from  the  Most  Holy 
into  the  holy  place ;  how,  in  the  pouring  out  of  the 
Holy  Spirit,  the  kingdom  of  heaven  came  to  earth, 
and  all  who  yield  themselves  to  that  Spirit  may 
know  that  in  Christ  they  are  indeed  so  near,  so 
very  near  to  Thee.  0  Blessed  Father !  let  Thy 
Spirit  teach  us  that  this  indeed  is  the  holy  life :  a 
life  in  Christ  the  Holy  One,  always  in  the  Light 
and  the  Presence  of  Thy  Holy  Majesty. 

Most  Holy  God !  I  draw  nigh.  In  the  power  of 
the  Holy  Spirit  I  enter  in.  I  am  now  in  the  Holiest 
of  all.  And  here  I  would  abide  in  Jesus,  my  Great 
Priest — here,  in  the  Holiest  of  all.  Amen. 

1.  To  abide  in  Christ  is  to  dwell  in  the  Holiest  of  all.  Christ  is  not  only  the 
Sacrifice,  and  the  Way,  and  the  Great  Priest,  but  also  Himself  the  Temple. 
'  The  Lamb  is  the  Temple. '  As  the  Holy  Spirit  reveals  my  union  to  Christ 
more  clearly,  and  heart  and  will  lose  themselves  in  Him,  I  dwell  in  the  Holy 
Presence,  which  is  the  Holiest  of  all.  You  are  'holy  in  Christ' — draw  near, 
enter  in  with  boldness,  and  take  possession— have  no  home  but  in  the  Holiest 
of  all. 


2.  'Christ  loved  the  Church,  and  gave  Himself  for  it,  that  He  might  sanctify 
It.'    He  gave  Himself !    Have  you  caught  the  force  of  that  word  ?    Because 
He  would  have  no  one  else  do  it,  because  none  could  do  it ;  to  sanctify  His 
Church,  He  gave  Himself  to  do  it.     And  so  it  is  His  own  special  beloved 
work  to  sanctify  the  Church  He  loved.    Just  accept  Himself  to  do  it.    He  can 
and  will  make  you  holy,  that  He  may  present  you  to  Himself  glorious,  without 
spot  or  wrinkle.     Let  that  word  Himself  live  in  you.     The  whole  life  and 
walk  in  the  House  of  God  is  in  His  charge.    Having  a  Great  Priest,  let  us 
draw  near. 

3.  This  entrance  into  the  Holiest  of  all— an  ever  fresh  and  ever  deeper 
entrance — is,   at  the  same  time,   an  ever  blessed  resting  in   the   Father's 
Presence.    Faith  in  the  blood,  following  in  the  way  of  the  rent  flesh,  and 
fellowship  with  the  Living  Jesus,  are  the  three  chief  steps. 

4.  Enter  into  the  Holiest  of  all,  and  dwell  there.     It  will  enter  into  thee, 
and  transform  thee,  and  dwell  in  thee.     And  thy  heart  will  be  the  Holiest  of 
all,  in  which  He  dwells. 

5.  Have  we  not  at  times  been  lifted,  by  an  effort  of  thought  and  will,  or  in 
the  fellowship  of  the  saints,  into  what  seemed  the  Holiest  of  all,  and  speedily 
felt  that  the  flesh  had  entered  there  too  ?    It  was  because  we  entered  not  by 
the  new  way  of  life— the  way  through  death  to  life— the  way  of  the  rent  veil 
of  the  flesh.     0  our  crucified  Lord  !  teach  us  what  this  means;  give  it  us  ;  be 
it  Thyself  to  us. 

6.  Let  me  remember  that  my  access  into  the  Holiest  is  as  a  Priest.    Let  me 
dwell  before  the  Lord  all  the  day  as  an  Intercessor,  offering,  unceasingly, 
pleadings  which  are  acceptable  in  Christ.    May  God's  Church  be  like  her  of 
whom  it  is  written,  'She  departed  not  from  the  temple,  but  served  God  with 
fastings  and  prayers  night  and  day.'    It  Is  for  this  we  have  access  to  the 
Holiest  of  all. 



Holiness  anti  (ftfjasttsement. 

'  He  chasteneth  us  for  our  profit,  that  we  may  be  partakers  of 
His  holiness.  Follow  after  sanctif 'cation,  without  which  no 
man  shall  see  the  Lord.' — HEB.  xii.  10,  14. 

THERE  is  perhaps  no  part  of  God's  word  which 
sheds  such  Divine  light  upon  suffering  as  the 
Epistle  to  the  Hebrews.  It  does  this  because  it 
teaches  us  what  suffering  was  to  the  Son  of  God. 
It  perfected  His  humanity.  It  so  fitted  Him  for 
His  work  as  the  Compassionate  High  Priest.  It 
proved  that  He,  who  had  fulfilled  God's  will  in 
suffering  obedience,  was  indeed  worthy  to  be  its 
executor  in  glory,  and  to  sit  down  on  the  right 
hand  of  the  Majesty  on  high.  '  It  became  God, 
in  bringing  many  sons  unto  glory,  to  make  the 
Author  of  their  salvation  perfect  through  sufferings.' 
'  Though  He  was  a  Son,  yet  learned  He  obedience  by 
the  things  which  He  suffered,  and  having  been 
made  perfect,  became  the  Author  of  eternal  salva 
tion  to  all  them  that  obey  Him.'  As  He  said 


Himself  of  His  suffering,  '  I  sanctify  myself/  so  we 
see  here  that  His  sufferings  were  indeed  to  Him 
the  pathway  to  perfection  and  holiness. 

What  Christ  was  and  won  was  all  for  us.  The 
power  which  suffering  was  proved  to  have  in  Him 
to  work  out  perfection,  the  power  which  He  im 
parted  to  it  in  sanctifying  Himself  through  suffer 
ing,  is  the  power  of  the  new  life  that  comes  from 
Him  to  us.  In  the  light  of  His  example  we  can 
see,  in  the  faith  of  His  power  we  too  can  prove, 
that  suffering  is  to  God's  child  the  token  of  the 
Father's  love,  and  the  channel  of  His  richest  bless 
ing.  To  such  faith  the  apparent  mystery  of  suffer 
ing  is  seen  to  be  nothing  but  a  Divine  need — the 
light  affliction  that  works  out — yea,  works  out  and 
actually  effects  the  exceeding  weight  of  glory.  We 
agree  not  only  to  what  is  written,  '  It  became  Him 
to  make  the  Author  of  salvation  perfect  through 
suffering,'  but  understand  somewhat  how  Divinely 
becoming  and  meet  it  is  that  we  too  should  be 
sanctified  by  suffering. 

'  He  chasteneth  us  for  our  profit,  that  we  should 
be  made  partakers  of  His  holiness.'  Of  all  the 
precious  words  Holy  Scripture  has  for  the  sorrowful, 
there  is  hardly  one  that  leads  us  more  directly  and 
more  deeply  into  the  fulness  of  blessing  that  suffer 
ing  is  meant  to  bring.  It  is  His  Holiness,  God's 
own  Holiness,  we  are  to  be  made  partakers  of. 
The  Epistle  had  spoken  very  clearly  of  our  sancti- 
fication  from  its  Divine  side,  as  wrought  out  for  us, 
and  to  be  wrought  in  us,  by  Jesus  Himself.  '  He 


which  sanctifieth  and  they  which  are  sanctified  are 
all  of  one.'  '  We  have  been  sanctified  by  the  one 
offering  of  Christ.'  In  our  text  we  have  the  other 
side,  the  progressive  work  by  which  we  are  person 
ally  to  accept  and  voluntarily  to  appropriate  this 
Divine  Holiness.  In  view  of  all  there  is  in  us  that 
is  at  variance  with  God's  will,  and  that  must  be 
discovered  and  broken  down,  before  we  understand 
what  it  is  to  give  up  our  will  and  delight  in  God's ; 
in  view  of  the  personal  fellowship  of  suffering 
which  alone  can  lead  to  the  full  appreciation  of 
what  Jesus  bore  and  did  for  us ;  in  view,  too,  of  the 
full  personal  entrance  into  and  satisfaction  with 
the  love  of  God  as  our  sufficient  portion ;  chastise 
ment  and  suffering  are  indispensable  elements  in 
God's  work  of  making  holy.  In  these  three  aspects 
we  shall  see  how  what  the  Son  needed  is  what 
we  need,  how  what  was  of  such  unspeakable 
value  to  the  Son  will  to  us  be  no  less  rich  in 

Chastisement  leads  to  the  acceptance  of  God's  will. 
We  have  seen  how  God's  will  is  our  sanctification ; 
how  it  is  in  the  will  of  God  Christ  has  sanctified 
us ;  yea  more,  how  He  found  the  power  to  sanctify 
us  in  sanctifying  Himself  by  the  entire  surrender  of 
His  will  to  God.  His  '  I  delight  to  do  Thy  will ' 
derived  its  worth  from  His  continual  'Not  my 
will.'  And  wherever  God  comes  with  chastisement 
or  suffering,  the  very  first  object  He  has  in  view 
is,  to  ask  and  to  work  in  us  union  with  His  own 
blessed  will,  that  through  it  we  may  have  union 


with  Himself  and  His  love.  He  comes  in  some 
one  single  point  in  which  His  will  crosses  our  most 
cherished  affection  or  desire,  and  asks  the  surrender 
of  what  we  will  to  what  He  wills.  When  this  is 
done  willingly  and  lovingly,  He  leads  the  soul  on 
to  see  how  the  claim  for  the  sacrifice  in  the  in 
dividual  matter  is  the  assertion  of  a  principle — 
that  in  everything  His  will  is  to  be  our  one  desire. 
Happy  the  soul  to  whom  affliction  is  not  a  series 
of  single  acts  of  conflict  and  submission  to  single 
acts  of  His  will,  but  an  entrance  into  the  school 
where  we  prove  and  approve  all  the  good  and 
perfect  and  acceptable  will  of  God. 

It  has  sometimes  appeared,  even  to  God's  chil 
dren,  as  if  affliction  were  not  a  blessing  :  it  so  rouses 
the  evil  nature,  and  calls  forth  all  the  opposition  of 
the  heart  against  God's  .will,  that  it  has  brought 
the  loss  of  the  peace  and  the  piety  that  once 
appeared  to  reign.  Even  in  such  cases  it  is 
working  out  God's  purpose.  '  That  He  might 
humble  thee,  to  prove  thee,  to  know  what  was 
in  thine  heart,'  is  still  His  object  in  leading  into 
the  wilderness.  To  an  extent  we  are  not  aware  of, 
our  religion  is  often  selfish  and  superficial :  when 
we  accept  the  teaching  of  chastisement  in  discover 
ing  the  self-will  and  love  of  the  world  which  still 
prevails,  we  have  learnt  one  of  its  first  and  most 
needful  lessons. 

This  lesson  has  special  difficulty  when  the  trial 
does  not  come  direct  from  God,  but  through  men 
or  circumstances.  In  looking  at  second  causes, 


and  in  seeking  for  their  removal,  in  the  feeling 
of  indignation  or  of  grief,  we  often  entirely  for 
get  to  see  God's  will  in  everything  His  Providence 
allows.  As  long  as  we  do  so,  the  chastisement  is 
fruitless  ;  and  perhaps  only  hardens  the  more.  If, 
in  our  study  of  the  pathway  of  Holiness,  there  has 
been  awakened  in  us  the  desire  to  accept  and  adore, 
and  stand  complete  in,  all  the  will  of  God,  let 
us  in  the  very  first  place  seek  to  recognise  that  will 
in  everything  that  comes  on  us.  The  sin  of  him 
who  vexes  us  is  not  God's  will.  But  it  is  God's 
will  that  we  should  be  in  that  position  of  difficulty 
to  be  tried  and  tested.  Let  our  first  thought  be : 
this  position  of  difficulty  is  my  Father's  will  for 
me  :  I  accept  that  will  as  my  place  now  where  Ho 
sees  it  fit  to  try  me.  Such  acceptance  of  the  trial 
is  the  way  to  turn  it  into  blessing.  It  will  lead 
on  to  an  ever  clearer  abiding  in  all  the  will  of  God 
all  the  day. 

Chastisement  leads  to  the  fellowship  of  Gotfs  Son. 
The  will  of  God  out  of  Christ  is  a  law  we  cannot 
fulfil.  The  will  of  God  in  Christ  is  a  life  that  fills 
us.  He  came  in  the  name  of  our  fallen  humanity, 
and  accepted  all  God's  will  as  it  rested  on  us,  both 
in  the  demands  of  the  law,  and  in  the  consequences 
which  sin  had  brought  upon  man.  He  gave  Him 
self  entirely  to  God's  will,  whatever  it  cost  Him. 
And  so  He  paved  for  us  a  way  through  suffer 
ing,  not  only  through  it  in  the  sense  of  past  it  and 
out  of  it,  but  by  means  and  in  virtue  of  it,  into  the 
love  and  glory  of  the  Father.  And  it  is  in  the 


power  which  Christ  gives  in  fellowship  with  Him 
self  that  we  too  can  love  the  way  of  the  Cross,  as 
the  best  and  most  blessed  way  to  the  Crown. 
Scripture  says  that  the  will  of  God  is  our  sancti- 
fication,  and  also  that  Christ  is  our  Sanctification. 
It  is  only  in  Christ  that  we  have  the  power  to 
love  and  rejoice  in  the  will  of  God.  In  Him  we 
have  the  power.  He  became  our  Sanctification 
once  for  all  by  delighting  to  do  that  will ;  He 
becomes  our  Sanctification  in  personal  experience, 
by  teaching  us  to  delight  to  do  it.  He  learned 
to  do  it;  He  could  not  become  perfect  in  doing 
it  otherwise  than  by  suffering.  In  suffering  He 
draws  nigh  ;  He  makes  our  suffering  the  fellowship 
of  His  suffering  ;  and  in  it  makes  Himself,  who  was 
perfected  through  suffering,  our  Sanctification. 

0  ye  suffering  ones !  all  ye  whom  the  Father  is 
chastening !  come  and  see  Jesus  suffering,  giving  up 
His  will,  being  made  perfect,  sanctifying  Himself. 
His  suffering  is  the  secret  of  His  Holiness,  of  His 
Glory,  of  His  Life.  Will  you  not  thank  God  for 
anything  that  can  admit  you  into  the  nearer  fellow 
ship  of  your  blessed  Lord  ?  Shall  we  not  accept 
every  trial,  great  or  small,  as  the  call  of  His  love 
to  be  one  with  Himself  in  living  only  for  God's 
will.  This  is  Holiness,  to  be  one  with  Jesus  as  He 
does  the  will  of  God,  to  abide  in  Jesus  who  was 
made  perfect  through  suffering. 

Chastisement  leads  to  the  enjoyment  of  God's  love. 
Many  a  father  has  been  surprised  as  he  made  his 
first  experience  of  how  a  child,  after  being  punished 


in  love,  began  to  cling  to  him  more  tenderly  than 
before.  Even  so,  while  to  those  who  live  at  a  distance 
from  their  Father,  the  misery  in  this  world  appears 
to  be  the  one  thing  that  shakes  their  faith  in  God's 
Love,  it  is  just  through  suffering  that  His  children 
learn  to  know  the  Reality  of  that  Love.  The 
chastening  is  so  distinctly  a  father's  prerogative ; 
it  leads  so  directly  to  the  confession  of  its  needful 
ness  and  its  lovingness ;  it  wakens  so  powerfully 
the  longing  for  pardon  and  comfort  and  deliver 
ance,  that  it  does  indeed  become,  strange  though 
this  may  seem,  one  of  the  surest  guides  into  the 
deeper  experience  of  the  Divine  Love.  Chastening 
is  the  school  in  which  the  blessed  lesson  is  learnt 
that  the  will  of  God  is  all  Love,  and  that  Holiness 
is  the  fire  of  Love,  consuming  that  it  may  purify, 
destroying  the  dross  only  that  it  may  assimilate 
into  its  own  perfect  purity  all  that  yields  itself  to 
the  wondrous  change. 

'  We  know  and  have  believed  the  love  which  God 
hath  in  us.  God  is  love  :  and  he  that  abideth  in  love 
abideth  in  God,  and  God  in  Him.'  Man's  destiny  is 
fellowship  with  God,  the  fellowship,  the  mutual  in 
dwelling  of  love.  It  is  only  by  faith  that  this  Love 
of  God  can  be  known.  And  faith  can  only  grow  by 
exercise,  can  only  thrive  in  trial :  when  visible  things 
fail,  its  energy  is  roused  to  yield  itself  to  be  possessed 
by  the  Invisible,  by  the  Divine.  Chastisement  is 
the  nurse  of  faith ;  one  of  its  chosen  attendants,  to 
lead  deeper  into  the  Love  of  God.  This  is  the  new 
and  living  way,  the  way  of  the  rent  flesh  in  fellow- 


ship  with  Jesus  leading  up  into  the  Holiest  of  all. 
There  it  is  seen  how  the  Justice  that  will  not  spare 
the  child,  and  the  Love  that  sustains  and  sanctifies 
it,  are  both  one  in  the  Holiness  of  God. 

0  ye  chastened  saints!  who  are  so  specially  being 
led  in  the  way  that  goes  through  the  rent  veil  of 
the  flesh,  you  have  boldness  to  enter  in.  Draw 
near ;  come  and  dwell  in  the  Holiest  of  all.  Make 
your  abode  in  the  Holiest  of  all:  there  you  are 
made  partakers  of  His  Holiness.  Chastisement  is 
bringing  your  heart  into  unity  with  God's  Will, 
God's  Son,  God's  Love.  Abide  in  God's  Will.  Abide 
in  God's  Son.  Abide  in  God's  Love.  Dwell,  within 
the  veil,  in  the  Holiest  of  all 


Most  Holy  God !  once  again  I  bless  Thee  for  the 
wondrous  revelation  of  Thy  Holiness.  Not  only 
have  I  heard  Thee  speak, '  I  am  holy,'  but  Thou  hast 
invited  me  to  fellowship  with  Thyself :  '  Be  holy,  as 
I  am  holy.'  Blessed  be  Thy  name !  I  have  heard 
more  even  :  '  I  make  holy,'  is  Thy  word  of  promise, 
pledging  Thine  own  Power  to  work  out  the  purpose 
of  Thy  Love.  I  do  thank  Thee  for  what  Thou  hast 
revealed  in  Thy  Son,  in  Thy  Spirit,  in  Thy  Word, 
of  the  path  of  Holiness.  But  how  shall  I  bless 
Thee  for  the  lesson  of  this  day,  that  there  is 
not  a  loss  or  sorrow,  not  a  pain  or  care,  not  a 
temptation  or  trial,  but  Thy  love  also  means  it,  and 
makes  it,  to  be  a  help  in  working  out  the  holiness 


of  Thy  people.  Through  each  Thou  drawest  to 
Thyself,  that  they  may  taste  how,  in  accepting  Thy 
Will  of  Love,  there  is  blessing  and  deliverance. 

Blessed  Father  !  Thou  knowest  how  often  I 
have  looked  upon  the  circumstances  and  the  diffi 
culties  of  this  life  as  hindrances.  Oh,  let  them 
all,  in  the  light  of  Thy  holy  purpose  to  make  us 
partakers  of  Thy  Holiness,  in  the  light  of  Thy  Will 
and  Thy  Love,  from  this  hour  be  helps.  Let,  above 
all,  the  path  of  Thy  Blessed  Son,  proving  how  suffer 
ing  is  the  discipline  of  a  Father's  love,  and  surrender 
the  secret  of  holiness,  and  sacrifice  the  entrance  to  the 
Holiest  of  all,  be  so  revealed  that  in  the  power  of  His 
Spirit  and  His  grace  that  path  may  become  mine. 
Let  even  chastening,  even  the  from  Thine  own 
hand,  making  me  partaker  of  Thy  Holiness.  Amen. 

1.  How  wonderful  the   revelation  in  the  Epistle  to  the  Hebrews  of  the 
holiness  and  the  holy  making  power  of  suffering,  as  seen  in  the  Son  of  God  ! 
'He  learned  obedience  by  the  things  which  He  suffered.'      'It  became  God 
to  make  the  Author  of  our  salvation  perfect  through  suffering,  for  both  He 
that  sanctifieth  and  they  who  are  sanctified  are  all  of  one.'    'In  that  He  Him 
self  hath  suffered,  He  is  able  to  succour.'      'We  behold  Jesus,  because  of 
the  suffering  of  death,  crowned  with  glory  and  honour.'     Suffering  is  the 
way  of  the  rent  veil,  the  new  and  living  way  Jesus  walked  in  and  opened 
for  us.    Let  all  sufferers  study  this.    Let  all  who  are  'holy  in  Christ'  here 
learn  to  know  the  Christ  In  whom  they  are  holy,  and  the  way  in  which 
He  sanctified  Himself  and  sanctifies  us. 

2.  If  we  begin  by  realizing  the  sympathy  of  Jesus  with  us  in  our  suffer 
ing,  it  will  lead  us  on  to  what  is  more  :  sympathy  with  Jesus  in  His  suffering, 
fellowship  with  Him  to  suffer  even  as  He  did. 

3.  Let  suffering  and  holiness  be  inseparably  linked,  as  In  God's  mind  and  in 
Christ's  person,  so  in  your  life  through  the  Spirit.     'It  became  God  to  make 
Him  perfect  through  suffering ;  for  both  He  that  sanctifieth  and  they  who  are 
sanctified  are  all  of  one.'    Let  every  trial,  small  or  great,  be  the  touch  of 
God's  hand,  laying  hold  on  you,  to  lead  you  to  holiness.    Give  yourself  into 
that  hand. 

4.  'Insomuch  as  ye  are  partakers  of  Christ's  sufferings,  rejoice ;  for  the 
Spirit  of  glory  and  of  God  resteth  on  you.' 



Ejje  tection  from  tfje 

'  And  ye  have  an  anointing  from  the  Holy  One,  and  ye  know 
all  things.  And  as  for  you,  the  anointing  which  ye  received  of 
Him  abiddth  in  you,  and  ye  need  not  that  any  one  teach  you  ; 
but  as  His  anointing  teacheth  you  concerning  all  things,  and  is 
true,  and  is  no  lie,  and  even  as  it  taught  you,  ye  abide  in  Him.' 
—  1  JOHN  ii.  20,  27. 

IN  the  revelation  by  Moses  of  God's  Holiness  and 
His  way  of  making  holy,  the  priests,  and 
specially  the  high  priests,  were  the  chief  expression 
of  God's  Holiness  in  man.  In  the  priests  them 
selves,  the  holy  anointing  oil  was  the  one  great 
symbol  of  the  grace  that  made  holy.  Moses  was 
to  make  an  holy  anointing  oil:  'And  thou  shalt 
take  of  the  anointing  oil,  and  sprinkle  it  upon 
Aaron  and  upon  his  sons,  and  he  shall  be  hallowed, 
and  his  sons  with  him.'  '  This  shall  be  an  holy 
anointing  oil  unto  me.  Upon  man's  flesh  shall  it 
not  be  poured  ;  neither  shall  ye  make  any  other 
like  it  ;  it  is  holy,  it  shall  be  holy  unto  you  '  (Exod. 
xxix.  21,  xxx.  25-32).  With  this  the  priests,  and 


specially  the  high  priests,  were  to  be  anointed  and 
consecrated :  '  He  that  is  the  high  priest  among  you, 
upon  whose  head  the  anointing  oil  was  poured, 
shall  not  go  out  of  the  holy  place,  nor  profane  the 
holy  place  of  his  God ;  for  the  crown  of  the  anoint 
ing  oil  of  his  God  is  upon  him'  (Lev.  xxi.  10,  12). 
And  even  so  it  is  said  of  David,  as  type  of  the 
Messiah,  '  Our  king  is  of  the  Holy  One  of  Israel.  I 
have  found  David,  my  servant ;  with  my  holy  oil 
have  I  anointed  him.' 

We  know  how  the  Hebrew  name  Messiah,  and 
the  Greek  Christ,  has  reference  to  this.  So,  in  the 
passage  just  quoted,  the  Hebrew  is,  '  with  my  holy 
oil  I  have  messiahed  him.'  And  so  in  a  passage 
like  Acts  x.  38 :  '  Concerning  Jesus  of  Nazareth, 
whom  God  christed  with  the  Holy  Ghost  and  with 
power.'  Or  Ps.  xlv. :  '  God  hath  messiahed  thee  with 
the  oil  of  gladness  above  thy  fellows ; '  in  Heb.  i.  9, 
'  Thy  God  hath  christed  thee  with  the  oil  of  gladness.' 
And  so  (as  one  of  our  Eeformed  Catechisms,  the 
Heidelberg,  has  it,  in  answer  to  the  question,  Why 
art  thou  called  a  Christian?)  we  are  called  Christians, 
because  we  are  fellow-partakers  with  Him  of  His 
christing,  His  anointing.  This  is  the  anointing  of 
which  John  speaks,  the  chrisma  or  christing  of  the 
Holy  One.  The  Holy  Spirit  is  the  holy  anointing 
which  every  believer  receives :  what  God  did  to  His 
Son  to  make  Him  the  Christ,  He  does  to  me  to  make 
me  a  Christian.  'Ye  have  the  anointing  of  the 
Holy  One.' 

1.  Ye  have  an  anointing  from  the  Holy  One.     It 


is  as  the  Holy  One  that  the  Father  gives  the 
anointing :  that  wherewith  He  anoints  is  called 
the  oil  of  holiness,  the  Holy  Spirit.  Holiness  is 
indeed  a  Divine  ointment.  Just  as  there  is  nothing 
so  subtle  and  penetrating  as  the  odour  with  which 
the  ointment  fills  a  house,  so  holiness  is  an  inde 
scribable,  all-pervading  breath  of  heavenliness  which 
pervades  the  man  on  whom  the  anointing  rests. 
Holiness  does  not  consist  in  certain  actions :  this 
is  righteousness.  Holiness  is  the  unseen  and  yet 
manifest  presence  of  the  Holy  One  resting  on  His 
anointed.  Direct  from  the  Holy  One,  the  anointing 
is  alone  received,  or  rather,  only  in  the  abiding  fellow 
ship  with  Him  in  Christ,  who  is  the  Holy  One  of  God. 
And  who  receives  it  ?  Only  he  who  has  given  him 
self  entirely  to  be  holy  as  God  is  holy.  It  was  the 
priest,  who  was  separated  to  be  holy  to  the  Lord, 
who  received  the  anointing :  upon  other  men's  flesh 
it  was  not  to  be  poured.  How  many  would  fain  have 
the  precious  ointment  for  the  sake  of  its  perfume  to 
themselves  !  No,  only  he  who  is  wholly  consecrated 
to  the  service  of  the  Holy  One,  to  the  work  of  the 
sanctuary,  may  receive  it.  If  any  one  had  said :  I 
would  fain  have  the  anointing,  but  not  be  made  a 
priest ;  I  am  not  ready  to  go  and  always  be  at  the 
call  of  sinners  seeking  their  God,  he  could  have  no 
share  in  it.  Holiness  is  the  energy  that  only  lives 
to  make  holy,  and  to  bless  in  so  doing :  the  anoint 
ing  of  the  Holy  One  is  for  the  priest,  the  servant 
of  God  Most  Higli.  It  is  only  in  the  intensity  of  a 
soul  truly  roused  and  given  up  to  God's  glory,  God's 


kingdom,  God's  work,  that  holiness  becomes  a  reality. 
The  holy  garments  were  only  prepared  for  priests 
and  their  service.  In  all  our  seekings  after  holi 
ness,  let  us  remember  this.  As  we  beware  of  the 
error  of  thinking  that  work  for  Christ  will  make 
holy,  let  us  also  watch  against  the  other,  the  strain 
ing  after  holiness  without  work.  It  is  the  priest 
who  is  set  apart  for  the  service  of  the  holy  place 
and  the  Holy  One,  it  is  the  believer  who  is  ready 
to  live  and  die  that  the  Holiness  of  God  may 
triumph  among  men  around  him,  who  will  receive 
the  anointing. 

2.  '  The  anointing  teacheth  you'  The  new  man  is 
created  in  knowledge,  as  well  as  in  righteousness  and 
holiness.  Christ  is  made  to  us  wisdom,  as  well  as 
righteousness  and  sanctification.  God's  service  and 
our  holiness  are  above  all  to  be  a  free  and  full, 
an  intelligent  and  most  willing,  approval  of  His 
blessed  will.  And  so  the  anointing,  to  fit  us  for 
the  service  of  the  sanctuary,  teaches  us  to  know  all 
things.  Just  as  the  perfume  of  the  ointment  is  the 
most  subtle  essence,  something  that  has  never  yet 
been  found  or  felt,  except  as  it  is  smelt,  so  the 
spiritual  faculty  which  the  anointing  gives  is  the 
most  subtle  there  can  be.  It  makes  'quick  of 
scent  in  the  fear  of  the  Lord : '  it  teaches  us  by  a 
Divine  instinct,  by  which  the  anointed  one  recog 
nises  what  has  the  heavenly  fragrance  in  it,  and 
what  is  of  earth.  It  is  the  anointing  that  makes 
the  Word  and  the  name  of  Jesus  in  the  Word  to 
be  indeed  as  ointment  poured  forth. 


The  great  mark  of  the  anointing  is  thus,  teach 
ableness.  It  is  the  great  mark  of  Christ,  the  Holy 
One  of  God,  the  Anointed  One,  that  He  listens : 
'  I  speak  not  of  myself ;  as  I  hear,  so  I  speak.' 
And  so  it  is  of  the  Holy  Spirit  too :  '  He  shall  not 
speak  out  of  Himself:  whatsoever  He  shall  hear, 
that  shall  He  speak.'  It  cannot  be  otherwise :  one 
anointed  with  the  anointing  of  this  Christ,  with  this 
Holy  Spirit,  will  be  teachable,  will  listen  to  be 
taught.  '  The  anointing  teacheth.'  '  And  ye  need 
not  that  any  one  teach  you :  but  the  anointing 
teacheth  you  concerning  all  things.'  'They  shall 
be  all  taught  of  God,'  includes  every  believer.  The 
secret  of  true  holiness  is  a  very  direct  and  personal 
relation  to  the  Holy  One :  all  the  teaching  through 
the  word  or  men  made  entirely  dependent  on  and 
subordinate  to  the  personal  teaching  of  the  Holy 
Ghost.  The  teaching  comes  through  the  anointing. 
Not,  in  the  first  place,  in  the  thoughts  or  feelings, 
but  in  that  all-pervading  fragrance  which  comes 
from  the  fresh  oil  having  penetrated  the  whole 
inner  man. 

3.  '  And  the  anointing  dbideth  in  you.'  '  In  you.f 
In  the  spiritual  life  it  is  of  deep  importance  ever 
to  maintain  the  harmony  between  the  objective  and 
the  subjective :  God  in  Christ  above  me,  God  in  the 
Spirit  within  me.  In  us,  not  as  in  a  locality,  but  in 
us,  as  one  with  us,  entering  into  the  most  secret  part 
of  our  being,  and  pervading  all,  dwelling  in  our  very 
body,  the  anointing  abideth  in  us,  forming  part  of 
our  very  selves.  And  this  just  in  proportion  as  we 


know  it  and  yield  ourselves  to  it,  as  we  wait  and 
are  still  to  let  the  secret  fragrance  permeate  our 
whole  being.  And  this,  again,  not  interruptedly, 
but  as  a  continuous  and  unvarying  experience. 
Above  circumstances  and  feelings,  'the  anointing 
abideth.'  Not,  indeed,  as  a  fixed  state  or  as  some 
thing  in  our  own  possession ;  but,  according  to  the 
law  of  the  new  life,  in  the  dependence  of  faith  on 
the  Holy  One,  and  in  the  fellowship  of  Jesus.  '  I 
am  anointed  with  fresh  oil,' — this  is  the  objective 
side ;  every  new  morning  the  believer  waits  for  the 
renewal  of  the  Divine  gift  from  the  Father.  'The 
anointing  abideth  in  you,' — this  is  the  subjective 
side ;  the  holy  life,  the  life  of  faith  and  fellowship, 
the  anointing,  is  always,  from  moment  to  moment,  a 
spiritual  reality.  The  holy  anointing  oil,  always 
fresh,  the  anointing  abiding  always,  is  the  secret  of 

4.  '  And  even  as  it  taught  you,  ye  abide  in  Him.' 
Here  we  have  again  the  Holy  Trinity:  the  Holy 
One,  from  whom  the  holy  anointing  comes ;  the 
Holy  Spirit,  who  is  Himself  the  anointing ;  and 
Christ,  the  Holy  One  of  God,  in  whom  the  anoint 
ing  teaches  us  to  abide.  In  Christ  the  unseen 
holiness  of  God  was  set  before  us,  and  brought 
nigh :  it  became  human,  vested  in  a  human  nature, 
that  it  might  be  communicated  to  us.  Within  us 
dwells  and  works  the  Holy  Spirit,  drawing  us  out 
to  the  Christ  of  God,  uniting  us  in  heart  and  will 
to  Him,  revealing  Him,  forming  Him  within  us,  so 
that  His  likeness  and  mind  are  embodied  in  us.  It 


is  thus  we  abide  in  Christ :  the  holy  anointing  of 
the  Holy  One  teacheth  it  to  us.  It  is  this  that  is 
the  test  of  the  true  anointing :  abiding  in  Christ,  as 
He  meant  it,  becomes  truth  in  us.  Here  is  the  life 
of  holiness  as  the  Thrice  Holy  gives  it :  the  Father, 
the  first,  the  Holy  One,  making  holy ;  the  Son,  the 
second,  His  Holy  One,  in  whom  we  are ;  the  Spirit, 
the  third,  who  dwells  in  us,  and  through  whcm  we 
abide  in  Christ,  and  Christ  in  us.  Thus  it  is  that 
the  Thrice  Holy  makes  us  holy. 

Let  us  study  the  Divine  anointing.  It  comes 
from  the  Holy  One.  There  is  no  other  like  it.  It 
is  God's  way  of  making  us  holy — His  holy  priests. 
It  is  God's  way  of  making  us  partakers  of  holiness 
in  Christ.  The  anointing,  received  of  Him  day  by 
day,  abiding  in  us,  teaching  us  all  things,  especially 
teaching  us  to  abide  in  Christ,  must  be  on  us 
every  day.  Its  subtle,  all-pervading  power  must  go 
through  our  whole  life :  the  odour  of  the  ointment 
must  fill  the  house.  Blessed  be  God,  it  can  do  so  ! 
The  anointing  that  abideth  makes  the  abiding  in 
Christ  a  reality  and  a  certainty ;  and  God  Himself, 
the  Holy  One,  makes  the  abiding  anointing  a  reality 
and  a  certainty  too.  To  His  Holy  Name  be  the 
praise ! 


0  Thou,  who  art  the  Holy  One,  I  come  to  Thee 
now  for  the  renewed  anointing.  0  Father !  this  is 
the  one  gift  Thy  child  may  most  surely  count  on 


— the  gift  of  Thy  Holy  Spirit.  Grant  me  now  to 
sing,  '  Thou  anointest  my  head ; '  '  I  am  anointed 
with  fresh  oil.' 

I  desire  to  confess  with  deep  shame  that  Thy 
Spirit  has  been  sorely  grieved  and  dishonoured. 
How  often  the  fleshly  mind  has  usurped  His  place 
in  Thy  worship !  How  much  the  fleshly  will  has 
sought  to  do  His  work  !  0  my  Father !  let  Thy 
light  shine  through  me  to  convince  me  very 
deeply  of  this.  Let  Thy  judgment  come  on  all 
that  there  is  of  human  willing  and  running. 

Blessed  Father !  grant  me,  according  to  the 
riches  of  Thy  glory,  even  now  to  be  strengthened 
with  might  by  Thy  Spirit  in  the  inner  man. 
Strengthen  my  faith  to  believe  in  Christ  for  a  full 
share  in  His  anointing.  Oh,  teach  me  day  by  day 
to  wait  for  and  receive  the  anointing  with  fresh 

O  my  Father !  draw  me  and  all  Thy  children  to 
see  that  for  the  abiding  in  Christ  we  need  the 
abiding  anointing.  Father !  we  would  walk  humbly, 
in  the  dependence  of  faith,  counting  upon  the  inner 
and  ever-abiding  anointing.  May  we  so  be  a  sweet 
savour  of  Christ  to  all.  Amen. 

1.  I  think  I  know  now  the  reason  why  at  times  we  fall  In  the  abiding.     We 
think  and  read,  we  listen  and  pray,  we  try  to  believe  and  strive  to  look  to 
Jesus  only,  and  yet  we  fail.     What  was  wanting  was  this:   'His  anointing 
teacheth  you ;  even  as  it  taught  you,  ye  abide  in  him ; '  so  far,  and  no 

2.  The  washing  always  precedes  the  anointing :  we  cannot  have  the  anoint 
ing  if  we  fail  in  the  cleansing.     When  cleansed  and  anointed  we  are  fit  for 

3.  Would  you  have  the  abiding  anointing?     Yield  yourself  wholly  to  be 
sanctified  and  made  meet  for  the  Master's  use:  dwell  in  the  Holiest  of  all,  In 



God's  presence :  accept  every  chastisement  as  a  fellowship  In  the  way  of  the 
rent  flesh  :  be  sure  the  anointing  will  flow  In  union  with  Jesus.  'It  is  like  the 
precious  ointment  upon  the  head  of  Aaron,  that  went  down  to  the  skirts  of  his 
garments. ' 

4.  The  anointing  is  the  Divine  eye-salve,  opening  the  eyes  of  the  heart  to 
know  Jesus.     So  it  teaches  to  abide  in  Him.    I  am  sure  most  Christians  haue 
no  conception  of  the  danger  and  deceitfulness  of  a  thought  religion,  with 
sweet  and  precious  thoughts  coming  to  us  in  boohs  and  preaching,  and  little 
power.     The  teaching  of  the  Holy  Spirit  is  in  the  heart  first ;  man's  teaching 
in  the  mind.    Let  all  our  thinking  ever  lead  us  to  cease  from  thought,  and  to 
open  the  heart  and  will  to  the  Spirit  to  teach  there  in  His  own  Diuine  way, 
deeper  than  thought  and  feeling.     Unseen,  within  the  veil,  the  Holy  Spirit 
abideth.    Be  silent  and  still,  believe  and  expect,  and  cling  to  Jesus. 

5.  Oh  that  God  would  visit  His  Church,  and  teach  His  children  what  it  is  to 
wait  for,  and  receive,  and  walk  in  the  full  anointing,   the  anointing  that 
abideth  and  teacheth  to  abide  !    Oh  that  the  truth  of  the  personal  leading  of 
the  Holy  Spirit  In  every  believer  were  restored  in  the  Church  I   He  is  doing  it ; 
He  will  do  it. 



Holiness  auto 

*  Seeing  that  all  these  things  shall  be  dissolved,  what  manner 
of  men  ought  ye  to  be  in  all  holy  living  and  godliness?'  — 
2  PET.  iii.  11. 

'  Follow  after  the  sanctifcation  without  which  no  man  shall 
see  the  Lord.'  —  HEB.  xii.  14. 

'  He  that  is  holy,  let  him  be  made  holy  still.  .  .  .  The  grace 
of  the  Lord  Jesus  be  with  the  holy  ones.  Amen.'  —  REV.  xxii. 
11,  21. 

OMY  brother,  we  are  on  our  way  to  see  God. 
We  have  been  invited  to  meet  the  Holy  Oije 
face  to  face.  The  infinite  mystery  of  holiness,  tue 
glory  of  the  Invisible  God,  before  which  the  sera 
phim  veil  their  faces,  is  to  be  unveiled,  to  be 
revealed  to  us.  And  that  not  as  a  thing  we  are 
to  look  upon  and  to  study.  But  we  are  to  see  the 
Thrice  Holy  One,  the  Living  God  Himself.  God, 
the  Holy  One,  will  show  Himself  to  us  :  we  are  to 
see  God.  Oh,  the  infinite  grace,  the  inconceivable 
blessedness  !  we  are  to  see  God. 


We  are  to  see  God,  the  Holy  One.  And  all  our 
schooling  here  in  the  life  of  holiness  is  simply  the 
preparation  for  that  meeting  and  that  vision. 
'  Blessed  are  the  pure  in  heart,  for  they  shall  see 
God.'  'Follow  after  the  sanctification,  without 
which  no  man  shall  see  the  Lord.'  Since  the  time 
when  God  said  to  Israel, '  Be  ye  holy,  as  I  am  holy,' 
Holiness  was  revealed  as  the  only  meeting-place 
between  God  and  His  people.  To  be  holy  was  to 
be  the  common  ground  on  which  they  were  to 
stand  with  Him  ;  the  one  attribute  in  which  they 
were  to  be  like  God ;  the  one  thing  that  was  to 
prepare  them  for  the  glorious  time  when  He 
would  no  longer  need  to  keep  them  away,  but 
would  admit  them  to  the  full  fellowship  of 
His  glory,  to  have  the  word  fulfilled  in  them : 
'  He  that  is  holy,  let  him  be  made  yet  more 

In  his  second  epistle,  Peter  reminds  believers 
that  the  coming  of  the  day  of  the  Lord  is  to  be 
preceded  and  accompanied  by  the  most  tremendous 
catastrophe — the  dissolution  of  the  heavens  and  the 
earth.  He  makes  it  a  plea  with  them  to  give  dili 
gence  that  they  may  be  found  without  spot  and 
blameless  in  His  sight.  And  he  asks  them  to  think 
and  say,  under  the  deep  sense  of  what  the  coming 
of  the  day  of  God  would  be  and  would  bring,  what 
the  life  of  those  ought  to  be  who  look  for  such 
things :  '  What  manner  of  person  ought  ye  to  be  in 
all  holy  living  and  godliness  ?  Holiness  must  be 
its  one,  its  universal  characteristic.  At  the  close 


of  our  meditations  on  God's  call  to  Holiness,  we 
may  take  Peter's  question,  and  in  the  light  of  all 
that  God  has  revealed  of  His  Holiness,  and  all  that 
waits  still  to  be  revealed,  ask  ourselves,  'What 
manner  of  men  ought  we  to  be  in  all  holy  living  and 
godliness  ? ' 

Note  first  the  meaning  of  the  question.  In  the 
original  Greek,  the  words  living  and  godliness  are 
plural.  Alford  says,  '  In  holy  behaviours  and  pieties  ; 
the  plurals  mark  the  holy  behaviour  and  piety  in 
all  its  forms  and  examples'  Peter  would  plead  for 
a  life  of  holiness  pervading  the  whole  man :  our 
behaviours  towards  men,  and  our  pieties  towards 
God.  True  holiness  cannot  be  found  in  anything 
less.  Holiness  must  be  the  one,  the  universal 
characteristic  of  our  Christian  life.  In  God  we 
have  seen  that  holiness  is  the  central  attribute,  the 
comprehensive  expression  for  Divine  perfection,  the 
attribute  of  all  the  attributes,  the  all-including 
epithet  by  which  He  Himself,  as  Redeemer  and 
Father,  His  Son  and  His  Spirit,  His  Day,  His 
House,  His  Law,  His  Servants,  His  People,  His 
Name,  are  marked  and  known.  Always  and  in 
everything,  in  Judgment  as  in  Mercy,  in  His  Exalta 
tion  and  His  Condescension,  in  His  Hiddenness 
and  His  Revelation,  always  and  in  everything, 
God  is  the  Holy  One.  And  the  Word  would  teach 
us  that  the  reign  of  Holiness,  to  be  true  and  pleas 
ing  to  God,  must  be  supreme,  must  be  in  all  holy 
living  and  godliness.  There  must  not  be  a  moment 
of  the  day,  nor  a  relation  in  life  ;  there  must  be 



nothing  in  the  outer  conduct,  nor  in  the  inmost 
recesses  of  the  heart ;  there  must  be  nothing  belong 
ing  to  us,  whether  in  worship  or  in  business,  that  is 
not  holy.  The  Holiness  of  Jesus,  the  Holiness 
which  comes  of  the  Spirit's  anointing,  must  cover 
and  pervade  all.  Nothing,  nothing  may  be  ex 
cluded,  if  we  are  to  be  holy ;  it  must  be  as  Peter 
said  when  he  spoke  of  God's  call — holy  in  all 
manner  of  living;  it  must  be  as  he  says  here — 
'  in  all  holy  living  and  godliness.'  To  use  the 
significant  language  of  the  Holy  Spirit :  Every 
thing  must  be  done,  'worthily  of  the  holy  ones,' 
'  as  becometh  holy  ones '  (Eom.  xvL  3 ;  Eph. 
v.  3). 

Note,  too,  the  force  of  the  question.  Peter 
says,  '  Wherefore,  beloved,  seeing  that  ye  look  for 
these  things.'  Yes,  let  us  think  what  that  means. 
We  have  been  studying,  down  through  the  course 
of  Eevelation,  the  wondrous  grace  and  patience 
with  which  God  has  made  known  and  made  par 
taker  of  His  holiness,  all  in  preparation  for  what 
is  to  come.  We  have  heard  God,  the  Holy  One, 
calling  us,  pleading  with  us,  commanding  us  to  be 
holy,  as  He  is  holy.  And  we  expect  to  meet  Him, 
and  to  dwell  through  eternity  in  His  Light,  holy  as 
He  is  holy.  It  is  not  a  dream ;  it  is  a  living 
reality ;  we  are  looking  forward  to  it,  as  the  only 
one  thing  that  makes  life  worth  living.  We  are  look 
ing  forward  to  Love  to  welcome  us,  as  with  the 
confidence  of  childlike  love  we  come  as  His  holy 
ones  to  cry,  Holy  Father ! 


We  have  learnt  to  know  Jesus,  the  Holy  One  of 
God,  our  Sanctification.  We  are  living  in  Him, 
day  by  day,  as  those  who  are  holy  in  Christ  Jesus. 
We  are  drawing  on  His  Holiness  without  ceasing. 
We  are  walking  in  that  will  of  God  which  He  did, 
and  which  He  enables  us  to  do.  And  we  are  look 
ing  forward  to  meet  Him  with  great  joy,  '  when  He 
shall  come  to  be  glorified  in  the  holy  ones,  and  to  be 
admired  in  all  them  that  believe.'  We  have  within 
us  the  Holy  Spirit,  the  Holiness  of  God  in  Christ 
come  down  to  be  at  home  within  us,  as  the  earnest 
of  our  inheritance.  He,  the  Spirit  of  Holiness,  is 
secretly  transforming  us  within,  sanctifying  our 
spirit,  soul,  and  body,  to  be  blameless  at  His  coming, 
and  making  us  meet  for  the  inheritance  of  the  holy 
ones  in  light.  We  are  looking  forward  to  the  time 
when  He  shall  have  completed  His  work,  when  the 
body  of  Christ  shall  be  perfected,  and  the  bride,  all 
filled  and  streaming  with  the  life  and  glory  of  the 
Spirit  within  her,  shall  be  set  with  Him  on  His 
throne,  even  as  He  sat  with  the  Father  on  His  throne. 
We  hope  through  eternity  to  worship  and  adore  the 
mystery  of  the  Thrice  Holy  One.  Even  here  it  fills 
our  souls  with  trembling  joy  and  wonder :  when 
God's  work  of  making  holy  is  complete,  how  we 
shall  join  in  the  song,  '  Holy,  Holy,  Holy,  Lord  God 
Almighty,  which  wast,  and  art,  and  art  to  come!' 

In  preparation  for  all  this  the  most  wonderful 
events  are  to  take  place.  The  Lord  Jesus  Himself 
is  to  appear,  the  power  of  sin  and  the  world  is  to 
be  destroyed ;  this  visible  system  of  things  is  to  be 


broken  up ;  the  power  of  the  Spirit  is  to  triumph 
through  all  creation ;  there  is  to  be  a  new  heaven, 
and  a  new  earth,  wherein  dwelleth  righteousness. 
And  holiness  is  then  to  be  unfolded  in  ever 
growing  blessedness  and  glory  in  the  fellowship  of 
the  Thrice  Holy :  '  He  that  is  holy,  let  him  be  holy 
yet  more.'  Surely  it  but  needs  the  question  to  be 
put  for  each  believer  to  feel  and  acknowledge  its 
force :  '  Wherefore,  beloved,  seeing  that  ye  look  for 
these  things,  what  manner  of  men  ought  ye  to  be 
in  all  holy  living  and  godliness  ? ' 

And  note  now  the  need  and  the  point  of  the 
question.  '  What  manner  of  persons  ought  ye  to 
be  ? '  But  is  such  a  question  needed  ?  Can  it  be 
that  God's  holy  ones,  made  holy  in  Christ  Jesus, 
with  the  very  spirit  of  holiness  dwelling  with  them, 
on  the  way  to  meet  the  Holy  One  in  His  Glory 
and  Love,  can  it  be  that  they  need  the  question  ? 
Alas !  alas !  it  was  so  in  the  time  of  Peter ;  it  is 
but  too  much  so  in  our  days  too.  Alas !  how  many 
Christians  there  are  to  whom  the  very  word  Holy, 
though  it  be  the  name  by  which  the  Father,  in  His 
New  Testament,  loves  to  call  His  children  more 
than  any  other,  is  strange  and  unintelligible.  And 
again,  alas !  for  how  many  Christians  there  are  for 
whom,  when  the  word  is  heard,  it  has  but  little 
attraction,  because  it  has  never  yet  been  shown  to 
them  as  a  life  that  is  indeed  possible,  and  unutter 
ably  blessed.  And  yet  again,  alas !  for  how  many 
are  there  not,  even  workers  in  the  Master's  service, 
to  whom  the  '  all  holy  living  and  godliness '  is  yet 


a  secret  and  a  burden,  because  they  have  not  yet 
consented  to  give  up  all,  both  their  will  and  their 
work,  for  the  Holy  One  to  take  and  fill  with  His 
Holy  Spirit.  And  yet  once  more,  alas !  as  the  cry 
comes,  even  from  those  who  do  know  the  power  of 
a  holy  life,  lamenting  their  unfaithfulness  and  un 
belief,  as  they  see  how  much  richer  their  entrance 
into  the  Holy  Life  might  have  been,  arid  how  much 
fuller  the  blessing  they  still  feel  so  feeble  to  com 
municate  to  others.  Oh,  the  question  is  needed ! 
Shall  not  each  of  us  take  it,  and  keep  it,  and 
answer  it  by  the  Holy  Spirit  through  whom  it  came, 
and  then  pass  it  on  to  our  brethren,  that  we 
and  they  may  help  each  other  in  faith,  and  live  in 
joy  and  hope  to  give  the  answer  our  God  would 
have  ? 

'Seeing  that  these  things  are,  then,  all  to  be  dis 
solved,  what  manner  of  persons  ought  we  to  be  in 
all  holy  living  and  godliness  ? '  Brethren  !  the  time 
is  short.  The  world  is  passing  away.  The  heathen 
are  perishing.  Christians  are  sleeping.  Satan  is 
active  and  mighty.  God's  holy  ones  are  the  hope 
of  the  Church  and  the  world.  It  is  they  their  Lord 
can  use.  '  What  manner  of  persons  shall  we  be  in 
all  holy  living  and  godliness  ! '  Shall  we  not  seek 
to  be  such  as  the  Father  commands,  '  Holy,  as  He  is 
holy '  ?  Shall  we  not  yield  ourselves  afresh  and 
undividedly  to  Him  who  is  our  Sanctification,  and 
to  His  Blessed  Spirit,  to  make  us  holy  in  all 
behaviours  and  pieties  ?  Oh !  shall  we  not,  in 
thought  of  the  love  of  our  Lord  Jesus,  in  thought 


of  the  coming  glory,  in  view  of  the  coming  end,  of 
the  need  of  the  Church  and  the  world,  give  ourselves 
to  be  holy  as  He  is  holy,  that  we  may  have  power 
to  bless  each  believer  we  meet  with  the  message  of 
what  God  will  do,  and  that  in  concert  with  them 
we  may  be  a  light  and  a  blessing  to  this  perishing 
world  ? 

I  close  with  the  closing  words  of  God's  Blessed 
Book,  '  He  which  testifieth  these  things  saith,  Yea, 
I  come  quickly.  Amen :  Come,  Lord  Jesus.  The 
grace  of  the  Lord  Jesus  be  with  the  holy  ones. 

B£  YE  HOLY,  AS  I  AM  HOLY. 

Most  Holy  God !  who  hast  called  us  to  be  holy, 
we  have  heard  Thy  voice  asking,  What  manner  of 
persons  we  ought  to  be  in  all  holy  living  and  godli 
ness  ?  With  our  whole  soul  we  answer  in  deep 
contrition  and  humility:  Holy  Father!  we  ought 
to  be  so  different  from  what  we  have  been.  In 
faith  and  love,  in  zeal  and  devotion,  in  Christlike 
humility  and  holiness,  0  Father !  we  have  not 
been,  before  Thee  and  the  world,  what  we  ought  to 
be,  what  we  could  be.  Holy  Father !  we  now  pray 
for  all  who  unite  with  us  in  this  prayer,  and  implore 
of  Thee  to  grant  a  great  revival  of  True  Holiness  in 
us  and  in  all  Thy  Church.  Visit,  we  beseech  Thee, 
visit  all  ministers  of  Thy  word,  that  in  view  of  Thy 
coming  they  may  take  up  and  sound  abroad  the 
question,  What  manner  of  persons  ought  ye  to  be  ? 


Lay  upon  them,  and  all  Thy  people,  such  a  burden 
under  surrounding  unholiness  and  worldliness,  that 
they  may  not  cease  to  cry  to  Thee.  Grant  them 
such  a  vision  of  the  highway  of  holiness,  the  new 
and  living  way  in  Christ,  that  they  may  preach 
Christ  our  Sanctification  in  the  power  and  the  joy 
of  the  Holy  Ghost,  with  the  confident  and  triumph 
ant  voice  of  witnesses  who  rejoice  in  what  Thou  dost 
for  them.  0  God !  roll  away  the  reproach  of  Thy 
people,  that  their  profession  does  not  make  them 
humbler  or  holier,  more  loving,  and  more  heavenly 
than  others. 

0  Holy  God  !  give  Thou  Thyself  the  answer  to 
Thy  question,  and  teach  us  and  the  world  what 
manner  of  persons  Thy  people  can  be,  in  the  day 
of  Thy  power,  in  the  beauty  of  holiness.  We  bov? 
our  knee  to  Thee,  0  Father,  that  Thou  wouldst 
grant  us,  according  to  the  riches  of  Thy  glory,  to  be 
mightily  strengthened  in  the  inner  man  by  the  Spirit 
of  Holiness.  Amen. 

1.  What  manner  of  men  ought  ye  to  be  In  all  the  holy  living  ?    This  is  a 
question  God  has  written  down  for  us.    Might  it  not  help  us  if  we  were  to 
write  down  the  answer,  and  say  how  holy  we  think  we  ought  to  be  ?      The 
clearer  and  more  distinct  our  views  are  of  what  God  wishes,  of  what  He  has 
made  possible,  of  what  in  reality  ought  to  be,  the  more  definite  our  acts  of 
confession,  of  surrender,  and  of  faith  can  become. 

2.  Let  every  believer,  who  longs  to  be  holy,  join  in  the  daily  prayer  that 
God  would  visit  His  people  with  a  great  outpouring  of  the  Spirit  of  Holiness. 
Pray  without  ceasing  that  every  believer  may  live  as  a  holy  one. 

3.  '  Seeing  that  ye  look  for  these  things.'    Our  life  depends,  in  more  than 
one  sense,  upon  what  we  look  at.      '  We  look  not  at  the  things  which  are 
seen.'    It  is  only  as  we  look  at  the  Invisible  and  Spiritual,  and  come  under 
its  power,  that  we  shall  be  what  we  ought  to  be  in  all  holy  living  and 

4.  Holy  in  Christ.      Let  this  be  our  parting  word.      However  strong  the 
branch  becomes,  however  far  away  it  reaches  round  the  home,  out  of  sight 


of  the  vine,  all  its  beauty  and  all  its  fruitfulness  ever  depend  upon  that 
one  point  of  contact  where  it  grows  out  of  the  vine.  So  be  it  with  us  too. 
All  the  outer  circumference  of  my  life  has  its  centre  in  the  ego— the  liaing, 
conscious  I  myself,  in  which  my  being  roots.  And  this  I  is  rooted  in  Christ. 
Down  in  the  depths  of  my  inner  life,  there  is  Christ  holding,  bearing,  guiding, 
quickening  me  into  holiness  and  fruitfulness.  In  Him  I  am,  In  Him  I  will 
abide.  His  will  and  commands  will  I  keep ;  His  Love  and  Power  will  I  trust 
And  I  will  daily  seek  to  praise  God  that  I  am  Holy  in  Christ 

NOTES.  281 


NOTE   A. 


IN  a  little  book — Holiness,  as  understood  by  the  Writers 
of  the  Bible  ;  A  Bible  Study  by  Joseph  Agar  Beet—t\iQ 
thought  that  by  Holiness  is  meant  our  relation  to  God, 
and  the  claim  He  has  upon  us,  has  been  very  carefully 
worked  out.  Holy  ground  was  such  because  '  it  stood  in 
special  relation  to  Himself.'  The  first-born  '  were  to  stand 
in  a  special  relation  to  God  as  His  properly.'  So  with  the 
entire  nation  ;  when  God  declares  that  they  shall  be  holy, 
He  means  '  that  they  shall  render  to  Him  the  devotion 
He  requires.'  '  All  holy  objects  stand  in  a  special  relation 
to  God  as  His  property.'  The  priests  are  said  to  sanctify 
themselves;  they  did  this  'by  formally  placing  them 
selves  at  God's  disposal,  or  by  separating  themselves 
from  whatever  was  inconsistent  with  the  service  of  God.' 
'  When  God  declares  He  is  holy,  the  word  must  represent 
the  same  idea  in  the  hundreds  of  passages  in  which  it  is 
predicated  of  men  and  things.'  '  Holiness  is  God's  claim 
to  the  ownership  of  men  and  things ;  and  the  objects 
claimed  were  called  holy.  Now,  God's  claim  was  a  new 
and  wondrous  revelation  of  His  nature.  To  Aaron  God 
was  now  the  Great  Being  who  had  claimed  from  him  a 
lifelong  and  exclusive  service.  This  claim  was  a  new 
era,  not  only  in  his  everyday  life,  but  in  his  conception 
of  God.  Consequently  the  word  holy,  which  expressed 
Aaron's  relation  to  God,  was  suitably  used  to  express 

282  NOTES. 

God's  relation  to  Aaron.  In  other  words,  to  Aaron  and 
Israel  God  was  holy  in  the  sense  that  He  claimed  the 
exclusive  ownership  of  the  entire  nation.  When  men 
yielded  to  God  the  devotion  He  claimed,  they  were  said 
to  sanctify  God.'  '  Jehovah  and  Israel  stood  in  special 
relation  to  each  other ;  therefore  Jehovah  was  the  Holy 
One  of  Israel,  and  Israel  was  Holy  to  Jehovah.  This 
mutual  relation  rested  upon  God's  claim  that  Israel 
should  specially  be  His ;  and  this  claim  implied  that  in 
a  special  manner  He  would  belong  to  Israel.  This  claim 
was  a  manifestation  of  the  nature  of  God.'  '  The  peculiar 
relation  arises  from  God's  own  claim,  in  consequence 
of  which  they  stand  in  a  new  and  solemn  relation  to  Him. 
This  may  be  called  objective  holiness.  This  is  the  most 
common  sense  of  the  word.  In  this  sense  God  sanctified 
these  objects  for  Himself.  But  since  some  of  these 
objects  were  intelligent  beings,  and  the  others  were  in 
control  of  such,  the  word  sanctify  denotes  these  ones' 
formal  surrender  of  themselves  and  their  possessions  to 
God.  This  may  be  called  subjective  holiness.  From  the 
word  holy  predicated  of  God,  we  learn  that  God's  claim 
was  not  merely  occasional,  but  an  outflow  of  His  Essence. 
As  the  one  Being  who  claims  unlimited  and  absolute 
ownership  and  supreme  devotion,  God  is  the  Holy  One.' 

In  the  New  Testament  the  Spirit  of  God  claims  the 
epithet  holy  '  as  being  in  a  very  special  manner  the  source 
and  influence  of  which  God  is  the  one  and  only  aim.' 
Here  'our  conception  of  the  holiness  of  God  increases 
with  our  increasing  perception  of  the  greatness  of  His 
claim  upon  us,  and  that  this  claim  springs  from  the  very 
essence  of  God.  In  the  incarnate  Son  of  God  we  see  the 
full  development  and  realization  of  the  Biblical  idea  of 
holiness.  We  find  Him  standing  in  a  special  relation  to 
God,  and  living  a  life  of  which  the  one  and  only  aim  is  to 
advance  the  purposes  of  God.'  We  see  in  Him  '  holiness 
in  its  highest  degree,  i.e.  the  highest  conceivable  devotion 
to  God  and  to  the  advancement  of  His  kingdom.'  '  In 
virtue  of  His  intelligent,  hearty,  continued  appropriation 

NOTES.  283 

of  the  Father's  purpose,  and  in  virtue  of  its  realization  in 
all  the  details  of  the  Saviour's  life,  He  was  called  the 
Holy  One  of  God.' 

1  The  word  saint  is  very  appropriate  as  a  designation  of 
the  followers  of  Christ ;  for  it  declares  what  God  requires 
them  to  be.  By  calling  His  people  saints,  God  declares 
His  will  that  we  live  a  life  of  which  He  is  the  one  and 
only  aim.  This  is  the  objective  holiness  of  the  Church  of 
Christ.  In  some  passages  holiness  is  set  before  the  people 
of  God  as  a  standard  for  their  attainment.  In  these 
passages  holy  denotes  a  realization  in  man  of  God's 
purpose  that  he  live  a  life  of  which  God  is  the  one  and 
only  aim.  This  is  the  subjective  holiness  of  God's 

'  Holiness  is  God's  claim  that  His  creatures  use  all 
their  powers  and  opportunities  to  work  out  His  purposes. 
Holiness,  thus  understood,  is  an  attribute  of  God.  For 
His  claim  springs  from  His  nature,  even  from  that  love 
which  is  the  very  essence  of  God.  His  love  to  us  moves 
Him  to  claim  our  devotion ;  for  only  by  absolute  devotion 
to  Him  can  we  attain  our  highest  happiness.' 

'Though  without  purity  we  cannot  be  subjectively 
holy,  yet  holiness  is  much  more  than  purity.  Purity  is 
a  mere  negative  excellence  ;  holiness  implies  the  most 
intense  mental  and  bodily  activity  of  which  we  are 
capable.  For  it  is  the  employment  of  all  our  powers  and 
opportunities  to  advance  God's  purposes.' 

The  question  '  How  we  become  holy,'  is  answered  thus  : 
'  Our  devotion  to  God  is  a  result  of  inward  spiritual 
contact  with  Him  who  once  lived  a  human  life  on  earth, 
and  now  lives  a  glorified  human  life  on  the  throne,  simply 
and  only  to  work  out  the  Father's  purposes.  We  live  for 
God  because  Christ  does  so,  and  because  Christ  lives  in 
us,  and  we  in  Him :  the  Spirit  of  Christ  is  the  Agent 
of  the  spiritual  contact  with  Christ  which  imparts  to  us 
His  life,  and  reproduces  in  us  His  life.  He  is  the  bearer 
of  the  power  as  well  as  of  the  holiness  of  Christ.' 

'That  God  claims  from  His  people  unreserved  devotion 

284  NOTES. 

to  Himself,  and  that  what  He  claims  He  works  in  all 
who  believe  it,  by  His  own  power  operating  through  the 
inward  presence  of  the  Holy  Spirit,  placing  us  in  spiritual 
contact  with  Christ,  is  the  great  doctrine  of  sanctification 
by  faith.' 

The  same  view,  that  holiness  is  a  relation,  had  previously 
been  worked  out  very  elaborately  by  Diestel.  In  what 
has  been  said  on  redemption  and  proprietorship  as  related 
to  holiness  (see  '  Sixth  Day '),  we  have  seen  what  truth 
there  is  in  the  thought.  But  holiness  is  something  more. 
What  is  holy  is  not  only  God-devoted,  but  God-accepted, 
God-appropriated,  God-possessed.  God  not  only  possesses 
the  heart,  but  absolutely  occupies  and  fills  it  with  His 
life.  It  is  this  makes  it  holy. 

However  much  truth  there  be  in  the  above  exposition, 
it  hardly  meets  our  desire  for  an  insight  into  what  is 
one  of  the  highest  attributes  of  the  very  Being  of  God. 
When  the  seraphs  worship  Him  as  the  Holy  One,  and 
in  their  Thrice  Holy  reflect  something  of  the  deepest 
mystery  of  Godhead,  it  surely  means  more  than  merely 
the  expression  of  God's  claim  as  Sovereign  Proprietor 
of  all. 

The  mistake  appears  to  originate  in  taking  first  the 
meaning  of  the  word  holy  from  earthly  objects,  and  then 
from  that  deducing  that  holiness  in  God  cannot  mean 
more  than  it  does  when  applied  to  men.  The  Scriptures 
point  to  the  opposite  way.  When  Old  and  New  Testa 
ments  say,  '  Be  ye  holy,  for  I  am  holy,  I  make  holy,'  they 
point  to  God's  Holiness  as  the  first,  both  the  reason  and 
the  source  of  ours.  We  ought  first  to  discover  what 
holiness  in  God  is.  When  we  read  at  creation  of  God's 
sanctifying  the  Sabbath  day,  we  have  to  do,  not  with  a 
thought  or  word  of  Moses  as  to  what  God  had  done,  but 
with  a  Divine  revelation  of  a  Power  in  God  greater 
and  more  wonderful  than  creation,  the  Power  which  is 
later  on  revealed  as  the  deepest  mystery  of  the  Divine 

This  Holiness  in  God,  as  it  appears  to  me,  cannot  be  a 

NOTES.  285 

mere  relation.  To  indicate  a  relation,  tells  me  nothing 
positively  about  the  personal  character  or  worth  of  the 
related  parties.  To  say  that  when  God  sanctifies  men 
He  claims  them  as  His  own,  does  not  say  what  the  nature 
is  of  the  work  He  does  for  them  and  in  them,  or  what  the 
Power  by  which  He  does  it.  And  yet  that  word  ought  to 
reveal  to  me  what  it  is  that  God  bestows.  To  say  that 
that  claim  has  its  root  in  His  very  nature,  and  in  His 
love,  and  that  holiness  is  therefore  an  attribute,  makes  it 
an  attribute,  not  like  love  or  wisdom,  immanent  in  the 
Divine  Being,  ere  creatures  were,  but  simply  an  effect  of 
Love,  moving  God  to  claim  His  creatures  as  His  special 
possession.  We  should  then  have  no  attribute  expressive 
of  God's  moral  perfection.  Nor  would  the  word  holy  of 
the  Son  and  the  Spirit  any  longer  indicate  that  deep  and 
mysterious  communication  of  the  very  nature  and  life  of 
God  in  which  sanctification  has  its  glory.  In  the  Divine 
holiness  we  have  the  highest  and  inconceivably  glorious 
revelation  of  the  very  essence  of  the  Divine  Being ;  in 
the  holiness  of  the  saints  the  deepest  revelation  of  the 
change  by  which  their  inmost  nature  is  renewed  into  the 
likeness  of  God. 

NOTE    B. 

The  proper  meaning  of  the  Hebrew  word  for  holy, 
kadosh,  is  matter  of  uncertainty.  It  may  come  from  a 
root  signifying  to  shine.  (So  Gesenius,  Oehler,  Fiirst, 
and  formerly  Delitzsch,  on  Heb.  ii.  11.)  Or  from  another 
denoting  new  and  bright  (Diestel),  or  an  Arabic  form 
meaning  to  cut,  to  separate.  (So  Delitzsch  now,  on  Ps. 
xxii.  4.)  Whatever  the  root  be,  the  chief  idea  appears  to 
be  not  only  separate  or  set  apart,  for  which  the  Hebrew 
has  entirely  different  words,  but  that  by  which  a  thing 

286  NOTES. 

that  is  separated  from  others  for  its  worth  is  distinguished 
above  them.  It  indicates  not  only  separation  as  an  act 
or  fact,  but  the  superiority  or  excellence  in  virtue  of 
which,  either  as  already  possessed  or  sought  after,  the 
separation  takes  place. 

In  his  Lexicon  of  Neio  Testament  Greek,  Cremer  has  an 
exhaustive  article  on  the  Greek  hagios,  pointing  out  how 
holiness  is  an  entirely  Biblical  idea,  and  'how  the  scrip 
tural  conceptions  of  God's  Holiness,  notwithstanding  the 
original  affinity,  is  diametrically  opposite  to  all  the  Greek 
notions ;  and  how,  whereas  these  very  views  of  holiness 
exclude  from  the  gods  all  possibility  of  love,  the  scriptural 
conception  of  holiness  unfolds  itself  only  when  in  closest 
connection  with  Divine  love.'  It  is  a  most  suggestive 
thought  that  we  owe  both  the  word  and  the  thought  dis 
tinctly  to  revelation.  Every  other  attribute  of  God  has 
some  notion  to  correspond  with  it  in  the  human  mind : 
the  thought  of  holiness  is  distinctly  Divine.  Is  not  this 
the  reason  that,  though  God  has  so  distinctly  in  the  New 
Testament  called  His  people  holy  ones,  the  word  holy  has 
so  little  entered  into  the  daily  language  and  life  of  the 
Christian  Church1} 

NOTE    C. 

There  is  not  a  word  so  exclusively  scriptural,  so  distinctly 
Divine,  as  the  word  holy  in  its  revelation  and  its  meaning. 
As  a  consequence  of  this  its  Divine  origin,  it  is  a  word 
of  inexhaustible  significance.  There  is  not  one  of  the 
attributes  of  God  which  theologians  have  found  it  so 
difficult  to  define,  or  concerning  which  they  differ  so  much. 
A  short  survey  of  the  various  views  that  have  been  taken 
may  teach  us  how  little  the  idea  of  the  Divine  Holiness 
can  be  comprehended  or  exhausted  by  human  definition, 

NOTES.  287 

and  how  it  is  only  in  the  life  of  fellowship  and  adoration 
that  the  holiness  which  passes  all  understanding  can,  as 
a  truth  and  a  reality,  be  apprehended. 

1.  The  most  external  view,  in  which  the  ethical  was 
very  much  lost  sight  of,  is  that  in  which  holiness  is  iden 
tified  with  God's  Separateness  from  the  creation,  and  eleva 
tion  above  it.     Holiness  was  defined  as  the  incomparable 
Glory  of  God,  His  exclusive  adorableness,  His  infinite 
Majesty.    Sufficient  attention  was  not  paid  to  the  fact  that 
though  all  these  thoughts  are  closely  connected  with  God's 
Holiness,  they  are  but  a  formal  definition  of  the  results 
and  surroundings  of  the  Holiness,  but  do  not  lead  us  to 
the  apprehension  of  that  wherein  its  real  essence  consists. 

2.  Another  view,   which   also   commences    from   the 
external,  and  makes  that  the  basis  of  its  interpretation, 
regards  holiness  simply  as  the  expression  of  a  relation. 
Because  what  was  set  apart  for  God's  service  was  called 
holy,  the  idea  of  separation,  of  consecration,  of  ownership, 
is  taken  •  as  the  starting-point.     And  so,  because  we  are 
said  to  be  holy,  as  belonging  to  God,  God  is  holy  as 
claiming  us  and  belonging  to  us  too.     Instead  of  regarding 
holiness  as  a  positive  reality  in  the  Divine  nature,  from 
which  our  holiness  is  to  be  derived,  our  holiness  is  made 
the  starting-point  for  expounding  the  Holiness  of   God. 
'  God  is  holy  as  being,  within  the  covenant,  not  only  the 
Proprietor,  but  the  Property  of  His  people,  their  highest 
good  and  their  only  rule '  (Diestel).     Of  this  view  men 
tion  has  already  been  made  in  the  note  to  '  Sixth  Day,' 
on  Holiness  as  Proprietorship. 

3.  Passing  over  to  the  views  of  those  who  regard  holi 
ness  as  being  a  moral  attribute,  the  most  common  one  is 
that  of  purity,  freedom  from  sin.     '  Holiness  is  a  general 
term  for  the  moral  excellence  of  God.     There  is  none  holy 
as  the  Lord  :  no  other  being  absolutely  pure  and  free  from 
all  limitations  in  His   moral    perfection.      Holiness,  on 
the  one  hand,  implies  entire  freedom  from  moral  evil ; 
and,  upon  the  other,  absolute  moral  perfection.'     (Hodge, 
Syst.  Theol.)     The  idea  of  holiness  as  the  infinite  Purity 

288  NOTES. 

which  is  free  from  all  sin,  which  hates  and  punishes  it,  is 
what  in  the  popular  conception  is  the  most  prominent 
idea.  The  negative  stands  more  in  the  foreground  than 
the  positive.  The  view  has  its  truth  and  its  value  from 
the  fact  that  in  our  sinful  state  the  first  impression  the 
Holiness  of  God  must  make  is  that  of  fear  and  dread  in 
the  consciousness  of  our  sinfulness  and  unholiness.  But  it 
does  not  tell  us  wherein  this  moral  excellence  or  perfec 
tion  of  God  really  consists. 

4.  It  is  an  advance  on  this  view  when  the  attempt  is 
made  to  define  what  this  perfection  of  God  is.     A  thing 
is  perfect  when  it  is  in  everything  as  it  ought  to  he.     It 
is  easy  thus  to  define  perfection,  but  not  so  easy  to  define 
what  the  perfection  of  any  special  object  is :  this  needs 
the  knowledge  of  what  its  nature  is.     And  we  have  to 
rest  content  with  very  general  terms  defining  God's  Holi 
ness  as  the  essential  and  absolute  good.     '  Holiness  is  the 
free,  deliberate,  calm,  and  immutable  affirmation  of  Himself, 
who  is  goodness,  or  of  goodness,  which  is  Himself '  (Godet 
on  John  xvii.  11).      '  Holiness  is  that  attribute  in  virtue 
of  which  Jehovah  makes  Himself  the  absolute  standard 
of  Himself,  of  His  being  and  revelation.'     (Kubel.) 

5.  Closely  allied   to   this   is   the   view  that  holiness 
is  not  so  much  an  attribute,  but  the   '  whole    complex 
of  that  which  we  are  wont  to  look  at  and  represent  singly 
in  the  individual  attributes  of  God.'     So  Bengel  looked 
upon  holiness  as  the  Divine  nature,  in  which  all  the 
attributes  are  contained.     In  the  same  spirit  what  Howe 
says  of  holiness  as  the  Divine  beauty,  the  result  of  the 
perfect  harmony  of  all  the  attributes,  '  Holiness  is  intel 
lectual  beauty.     Divine  holiness  is  the  most  perfect  beauty, 
and  the  measure  of  all  other.     The  Divine  Holiness  is  the 
most  perfect  pulchritude,  the  ineffable  and  immortal  pul 
chritude,  that  cannot  be  declared  by  words,  or  seen  by  eyes. 
This  may  therefore  be  called  a  transcendental  attribute 
that,  as  it  were,  runs  through  the  rest,  and  casts  a  glory 
upon  every  one.     It  is  an  attribute  of  attributes.     These 
are  fit  predications,  holy  power,  holy  love.     And  so  it  is 

NOTES.  289 

the  very  lustre  and  glory  of  His  other  perfections.  He  is 
glorious  in  holiness.'  (Howe  in  Whyte's  Shorter  Catechism.) 
This  was  the  aspect  of  the  Divine  Holiness  on  which 
Jonathan  Edwards  delighted  to  dwell.  '  The  mutual 
love  of  the  Father  and  the  Son  makes  the  third,  the  per 
sonal  Holy  Spirit,  or  the  Holiness  of  God,  which  is  His 
infinite  beauty.'  '  By  the  communication  of  God's  Holi 
ness  the  creature  partakes  of  God's  moral  excellence, 
which  is  perfection,  the  beauty  of  the  Divine  nature.' 
'  Holiness  comprehends  all  the  true  moral  excellence  of 
intelligent  beings.  So  the  Holiness  of  God  is  the  same 
with  the  moral  excellency  of  the  Divine  nature,  compre 
hending  all  His  perfections,  His  righteousness,  faithful 
ness,  and  goodness.  There  are  two  kinds  of  attributes  in 
God,  according  to  our  way  of  conceiving  Him  :  His  moral 
attributes,  which  are  summed  up  in  His  Holiness,  and  His 
natural,  as  strength,  knowledge,  etc.,  which  constitute  His 
greatness.  Holy  persons,  in  the  exercise  of  holy  affection, 
love  God  in  the  first  place  for  the  beauty  of  His  Holiness.' 
'  The  holiness  of  an  intelligent  creature  is  that  which 
gives  beauty  to  all  his  natural  perfections.  And  so  it  is 
in  God  :  holiness  is  in  a  peculiar  manner  the  beauty  of 
the  Divine  being.  Hence  we  often  read  of  the  beauty  of 
holiness  (Ps.  xxix.  2,  xcvi.  9,  ex.  3).  This  renders  all 
the  other  attributes  glorious  and  lovely.'  '  Therefore,  if 
the  true  loveliness  of  God's  perfections  arise  from  the 
loveliness  of  His  Holiness,  the  true  love  of  all  His  perfec 
tions  will  arise  from  the  love  of  His  Holiness.  And 
as  the  beauty  of  the  Divine  nature  primarily  consists 
in  God's  Holiness,  so  does  the  beauty  of  all  Divine 

6.  In  speaking  of  God's  Holiness  as  denoting  the  essen 
tial  good,  the  absolute  excellence  of  His  nature,  some  press 
very  strongly  the  ethical  aspect.  The  good  in  God  must 
not  be  from  mere  natural  impulse  only,  flowing  from  the 
necessity  of  His  nature,  Avithout  being  freely  willed  by 
Himself.  '  What  is  naturally  good  is  not  the  true  realiza 
tion  of  the  good.  The  actual  and  living  will  to  be  the 

290  NOTES. 

good  He  is,  must  also  have  its  place  in  God,  otherwise 
God  would  only  be  naturally  ethical.  Only  in  the  will 
which  consciously  determines  itself,  is  there  the  possibility 
given  of  the  ethical.  The  ethical  has  such  a  power  in 
God  that  He  is  the  holy  Power,  who  cannot  and  will  not 
renounce  Himself,  who  must  be,  and  would  be  thought  to 
be,  the  holy  necessity  of  the  goodness  which  is  Himself, — 
to  be  the  Holy.  The  love  of  God  is  essentially  holy ;  it 
desires  and  preserves  the  ethically  necessary  or  holy,  which 
God  is.'  (Dorner,  System,  vol.  i.) 

7.  It  was  felt  in  such  views  that  there  was  not  a  suffi 
cient  acknowledgment  of  the  truth  that  it  is  especially  as 
the  Holy  One  that  God  is  called  the  Eedeemer,  and  that 
He  does  the  work  of  love  to  make  holy.     This  led  to  the 
view  that  holiness  and  love  are,  if  not  identical,  at  least 
correlated  expressions.     '  God  is  holy,  exalted  above  all 
the  praise  of  the  creature  in  His  incomparable   praise- 
worthiness,  on  account  of  His  free  and  loving  condescen 
sion  to  the  creature,  to  manifest  in  it  the  glory  of  His 
love.'      'God   is  holy,  inasmuch   as   love   in   Him  has 
restrained  and  conquered  the  righteous  wrath  (as  Hosea 
says,  xi.  9),  and  judgment  is  exercised  only  after  every 
way  of  mercy  has  been  tried.     This  holiness  is  disclosed 
in  the  New  Testament  name,  as  exalted  as  it  is  conde 
scending,  of  Father.'     (Stier  on  John  xviL) 

8.  The  large  measure  of  truth  in  this  view  is  met  by 
an  expression  in  which  the  true  aspects  of  the  Holiness  of 
God  are  combined.     It  is  denned  as  being  the  harmony 
of  self-preservation  and  self-communication.     As  the  Holy 
One,  God  hates  sin,   and  seeks  to  destroy  it.     As  the 
Holy  One,  He  makes  the  sinner  holy,  and  then  takes  him 
up  into  His  love.    In  maintaining  His  love,  He  never  for  a 
moment  loses  His  Divine  purity  and  perfection ;  in  main 
taining  His  righteousness,  He  still  communicates  Him 
self  to  the  fallen  creature.     Holiness  is  the  Divine  glory, 
of  which  love  and  righteousness  are  the  two  sides,  and 
which  in  their  work  on  earth  they  reveal. 

4  Holiness  is  the  self-preservation  of  God,  whereby  He 

NOTES.  291 

keeps  Himself  free  from  the  world  without  Him,  and 
remains  consistent  with  Himself  and  faithful  to  His  Being, 
and  whereby  He,  with  this  view,  creates  a  Divine  world 
that  lives  for  Himself  alone  in  the  organization  of  His 
Church.'  (Lange.) 

'The  Holiness  of  God  is  God's  self-preservation,  or 
keeping  to  Himself,  in  virtue  of  which  He  remains  the 
same  in  all  relationships  which  exist  within  His  Deity,  or 
into  which  He  enters,  never  sacrifices  what  is  Divine,  or 
admits  what  is  not  Divine.  But  this  is  only  one  aspect. 
God's  Holiness  would  not  be  holiness,  but  exclusiveness, 
if  it  did  not  provide  for  God's  entering  into  manifold 
relations,  and  so  revealing  and  communicating  Himself. 
Holiness  is  therefore  the  union  and  interpretation  of 
God's  keeping  to  Himself  and  communicating  Himself ; 
of  His  nearness  and  His  distance ;  of  His  exclusiveness 
and  His  self -revelation ;  of  separateness  and  fellowship.' 

4  The  Divine  Holiness  is  mainly  seclusion  from  the  im 
purity  and  sinfulness  of  the  creature,  or,  expressed  posi 
tively,  the  cleanness  and  purity  of  the  Divine  nature, 
which  excludes  all  connection  with  the  wicked.  In 
harmony  with  this,  the  Divine  Holiness,  as  an  attribute 
of  revelation,  is  not  merely  an  abstract  power,  but  is  the 
Divine  self -representation  and  self -testimony  for  the  purpose 
of  giving  to  the  world  the  participation  in  the  Divine  life.' 
(Oehler,  Theol.  of  0.  T.  L  160.) 

'  Opposition  to  sin  is  the  first  impression  which  man 
receives  of  God's  Holiness.  Exclusion,  election,  cleansing, 
redemption — these  are  the  four  forms  in  which  God's 
Holiness  appears  in  the  sphere  of  humanity ;  and  we  may 
say  that  God's  Holiness  signifies  His  opposition  to  sin 
manifesting  itself  in  atonement  and  redemption,  or  in 
judgment.  Or  as  holiness,  so  far  as  it  is  embodied  in 
law,  must  be  the  highest  moral  perfection,  we  may  say, 
"  holiness  is  the  purity  of  God  manifesting  itself  in  atone 
ment  and  redemption,  and  correspondingly  in  judgment." 
By  this  view  all  the  above  elements  are  done  justice  to ; 

292  NOTES. 

holiness  asserts  itself  in  judging  righteousness,  and  in 
electing,  purifying,  and  redeeming  love,  and  thus  it 
appears  as  the  impelling  and  formative  principle  of  the 
revelation  of  redemption,  without  a  knowledge  of  which 
an  understanding  of  the  revelation  is  impossible,  and  hy 
the  perception  of  which  it  is  seen  in  its  full,  clear  light. 
God  is  light :  this  is  a  full  and  exhaustive  New  Testament 
phrase  for  God's  Holiness'  (1  John  i.  5).  (Cremer.) 

This  view  is  brought  out  with  special  distinctness  in 
the  writings  of  J.  T.  Beck.  '  It  is  God's  Holiness  which, 
taking  the  good  which  was  given  in  creation  in  strict 
faithfulness  to  that  good  and  perfect  will  of  God,  as  the 
eternal  life-purpose  of  love,  in  righteousness  and  mercy 
carried  out  to  its  completion  in  God  Himself  to  a  life  of 
perfection.  God  does  this  as  the  Alone  Holy.  In  the 
world  of  sin  Divine  love  can  only  bring  deliverance  by  a 
mediation  in  which  it  is  reconciled  to  the  Divine  wrath 
within  their  common  centre,  the  Holiness  of  God,  in  such  a 
way  that  while  wrath  manifests  its  destroying  reality,  love 
shall  prove  its  restoring  power  in  the  life  it  gives.'  (Beck, 
Lvhrwissenschaft,  168,  547.) 

'  Holiness  is  the  sum  and  substance  of  the  Divine  life, 
as,  in  comparison  with  all  that  is  created,  it  exists  as  a 
perfect  life,  but  as  it,  at  the  same  time,  opens  itself  to 
the  creature  to  take  it  up  into  a  Godlike  perfection — that 
is,  to  be  holy  as  God  is  holy.  Holiness  is  thus  so  far  from 
being  in  opposition  to  the  Divine  love  that  it  is  its  essen 
tial  feature  or  norm,  and  the  actual  contents  of  love.  In 
holiness  there  is  combined  the  Divine  self-existence  as  a 
perfection  of  life,  and  the  Divine  self -exertion  in  the 
realizing  a  Godlike  perfection  of  life  in  the  world. 
Holiness  as  an  attribute  of  the  Divine  Being  is  His  pure 
and  inviolably  self-contained  personality  in  its  absolute 
perfection.  Hence  it  is  that  in  holiness,  as  the  absolute 
unity  and  purity  of  the  Divine  Being  and  working,  all  the 
attributes  of  Divine  revelation  centre.  And  so  holiness, 
as  expressive  of  the  Being  of  God,  qualifies  the  love  as 
essentially  Divine. 

NOTES.  *  293 

'  Love  is  the  groundform  of  the  Divine  will,  but  as  such 
it  receives  its  Divine  filling  and  character  from  the  Divine 
Holiness,  as  the  Divine  self-existence  and  self-exertion. 
As  such  the  Divine  will  manifests  itself  in  two  modes — 
in  its  pure  love  as  Goodness,  in  its  holy  harmony  as 
Righteousness.  These  two  do  not  exist  separately,  but 
permeate  each  other  in  reciprocal  immanence,  just  as  God 
in  His  Holiness  is  love,  and  in  His  love  is  holiness.  In 
goodness  the  Divine  love  shows  itself  as  the  pleasure  in 
well-being.  But  in  this  goodness  the  righteousness  of 
God,  to  secure  the  well-doing,  also  acts.'  (J.  T.  Beck, 

'  God  is  holy,  separate  from  all  darkness  and  sin,  but 
not  in  isolated  majesty  banishing  the  imperfect  and  the 
sinful  from  His  presence  :  for  God  is  light,  God  is  love. 
It  is  the  nature  of  light  to  communicate  itself.  Remain 
ing  pure  and  bright,  undiminished  and  unsullied,  it 
overcomes  darkness  and  kindles  light.  The  Holiness  of 
God  is  likewise  mentioned  in  Scripture,  mostly  in  con 
nection  with  love,  communicating  itself  and  drawing 
into  itself.  "  I  am  holy  " — but  God  does  not  remain  alone, 
separate — "be  ye  also  holy."  '  (Saphir  on  Hebrews  xii.) 

'  "When  we  think  of  God  as  light  and  love,  we  realize 
most  fully  the  idea  of  holiness,  combining  separate- 
ness  and  purity  with  communion.'  (Saphir,  The  Lord's 
Prayer,  p.  128.) 

'It  is  especially  as  the  spirit  of  His  Church,  and  as 
dwelling  in  the  human  heart,  that  God  is  the  Holy  One.' 

That  in  the  Holiness  of  God  we  have  the  union  of  love 
and  righteousness,  has  been  perhaps  put  by  no  one  more 
clearly  than  Godet.  In  his  Commentary  on  Romans  iii. 
25,  26,  he  writes  : — 

'The  necessity  of  the  expiatory  sacrifice  arises  from 
His  whole  Divine  character ;  in  other  words,  from  His 
Holiness,  the  principle  at  once  of  His  love  and  righteous 
ness,  and  not  of  His  righteousness  exclusively.' 

'  In  this  question  we  have  to  do  not  with  God  in  His 

294*  NOTES. 

essence,  but  with  God  in  His  relation  to  free  man.  Now 
the  latter  is  not  holy  to  begin  with ;  the  use  which  he 
makes  of  his  liberty  is  not  yet  regulated  by  love.  The 
attribute  of  righteousness,  and  the  firm  resolution  to 
maintain  the  Divine  holiness,  must  therefore  appear  as  a 
necessary  safeguard  as  soon  as  liberty  comes  on  the  stage, 
and  with  it  the  possibility  of  disorder ;  and  this  attribute 
must  remain  in  exercise  as  long  as  the  educational  period 
of  the  creature  lasts — that  is  to  say,  until  he  has  reached 
perfection  in  love.  Then  all  these  factors — right,  law, 
justice — will  return  to  their  latent  state.  .  .  . 

'  It  is  common  to  regard  love  as  the  fundamental  feature 
of  the  Divine  character ;  in  this  way  it  is  very  difficult  to 
reach  the  attribute  of  righteousness.  Most  thinkers,  in 
deed,  do  not  reach  it  at  all  This  one  fact  should  show 
the  error  in  which  they  are  entangled.  Holy,  holy,  holy, 
say  the  creatures  nearest  to  God,  and  not  Good,  good,  good. 
Holiness,  such  is  the  essence  of  God ;  and  holiness  is  the 
absolute  love  of  the  good,  the  absolute  horror  of  the  evil. 
From  this  it  is  not  difficult  to  deduce  both  love  and  right 
eousness.  Love  is  the  goodwill  of  God  toward  all  free 
beings  who  are  destined  to  realize  the  good.  Love  goes 
out  to  the  individuals,  as  holiness  itself  to  the  good  which 
they  ought  to  produce.  Righteousness,  on  the  other  hand, 
is  the  firm  purpose  of  God  to  maintain  the  normal  relations 
between  all  these  creatures  by  His  blessings  and  punish 
ments.  It  is  obvious  that  righteousness  is  included,  no 
less  than  love  itself,  in  the  fundamental  feature  of  the 
Divine  character,  holiness.  It  is  no  offence,  therefore,  by 
God  to  speak  of  His  justice  and  His  rights.  It  is,  on  the 
contrary,  a  glory  to  God,  who  knows  that  in  preserving 
His  place  He  is  securing  the  good  of  others.  For  God, 
in  maintaining  His  supreme  dignity,  preserves  to  His 
creatures  their  most  precious  treasure,  a  God  worthy  of 
their  respect  and  love.' 

And  in  his  Defence  of  the  Christian  Faith  Godet  writes, 
on  '  The  Perfect  Holiness  of  Jesus  Christ,'  as  follows  : — 

'  The   supernatural   in   its   highest   form    is   not    the 

•NOTES.  295 

miraculous,  it  is  holiness.  In  the  miraculous  we  see 
Omnipotence  breaking  forth  to  act  upon  the  material 
world  in  the  interests  of  the  moral  order.  But  holiness 
is  morality  itself  in  its  sublimest  manifestation.  What 
is  goodness  ?  It  has  recently  been  said,  with  a  precision 
which  leaves  nothing  to  be  desired,  Goodness  is  not  an 
entity — a  thing.  It  is  a  law  determining  the  relations 
between  things,  relations  which  have  to  be  realized  by 
free  wills.  Perfect  good  is  therefore  the  realization,  at 
once  normal  and  free,  of  the  right  relations  to  one  another 
of  all  beings;  each  being  occupying,  by  virtue  of  this 
relation,  that  place  in  the  great  whole,  and  playing  that 
part  in  it,  which  befits  it. 

'  Now,  just  as  in  a  human  family  there  is  one  central 
relation  on  which  all  the  rest  depend, — that  of  the  father 
to  all  the  members  of  this  little  whole, — so  is  there  in  the 
universe  one  supreme  position,  which  is  the  support  of  all 
the  rest,  and  which,  in  the  interest  of  all  beings,  must  be 
above  all  others  preserved  intact — that  of  God.  And 
just  here,  in  the  general  sphere  of  good,  is  the  special 
domain  of  holiness.  Holiness  in  God  Himself  is  His 
fixed  determination  to  maintain  intact  the  order  which 
ought  to  reign  among  all  beings  that  exist,  and  to  bring 
them  to  realize  that  relation  to  each  other  which  ought  to 
bind  them  together  in  a  great  unity,  and  consequently  to 
preserve,  above  all,  intact  and  in  its  proper  dignity,  His 
own  position  relatively  to  free  beings.  The  Holiness  of 
God  thus  understood  comprehends  two  things — the  im 
portation  of  all  the  wealth  of  His  own  Divine  life  to  each 
free  being  who  is  willing  to  acknowledge  His  sovereignty, 
and  who  sincerely  acquiesces  in  it ;  and  the  withholding  or 
the  withdrawal  of  that  perfect  life  from  every  being  who 
either  attacks  or  denies  that  sovereignty,  and  who  seeks 
to  shake  off  that  bond  of  dependence  by  which  he  ought 
to  be  bound  to  God.  Holiness  in  the  creature  is  its  own 
voluntary  acquiescence  in  the  supremacy  of  God.  The 
man  who,  with  all  the  powers  of  his  nature,  does  homage 
to  God  as  the  Supreme,  the  absolute  Being,  the  only  One 

296  NOTES. 

who  veritably  is  ;  the  man  who,  in  His  presence,  volun 
tarily  prostrates  himself  in  the  sense  of  his  own  nothing 
ness,  and  seeks  to  draw  all  his  fellow-creatures  into  the 
same  voluntary  self-annihilation,  in  so  doing  puts  on  the 
character  of  holiness.  This  holiness  comprehends  in  him, 
as  it  does  in  God,  love  and  righteousness ;  love  by  which 
he  rejoices  in  recognising  God,  and  all  beings  who  surround 
God,  as  placed  where  they  are  by  Him.  He  loves  them 
and  wills  their  existence,  because  he  loves  and  wills  the 
existence  of  God,  and  at  the  same  time  of  all  that  God 
wills  and  loves ;  and  righteousness,  by  which  he  respects 
and,  as  much  as  in  him  lies,  causes  others  to  respect  God, 
and  the  sphere  assigned  by  God  to  each  being.  Such  is 
holiness  as  it  exists  in  God  and  in  man  :  in  God  it  is  His 
own  inflexible  self-assertion ;  in  man  it  is  his  inflexible 
assertion  of  God. 

'  It  is  in  Jesus  that  human  nature  sees  how  man  can 
assert  God  and  all  that  God  asserts,  not  only  humbly,  but 
joyously  and  filially,  with  all  the  powers  of  his  being,  and 
even  to  the  complete  sacrifice  of  himself.' 

Careful  reflection  will  show  us  that  in  each  of  the  above 
views  there  is  a  measure  of  truth.  It  will  convince  us 
how  the  very  difficulty  of  formulating  to  human  thought 
the  conception  of  the  Divine  Holiness  proves  that  it  is  the 
highest  expression  for  that  ineffable  and  inconceivable 
glory  of  the  Divine  Being  which  constitutes  Him  the 
Infinite  and  Glorious  God.  Every  attribute  of  God — 
wisdom  and  power,  righteousness  and  love — has  its  image 
in  human  nature,  and  was  in  the  religion  or  the  philo 
sophy  of  the  heathen  connected  with  the  idea  of  God. 
From  ourselves,  when  we  take  away  the  idea  of  imperfec 
tion,  we  can  form  some  conception  of  what  God  is.  But 
holiness  is  that  which  is  characteristically  Divine,  the  special 
contents  of  a  Divine  revelation.  Let  us  learn  to  confess 
that  however  much  we  may  seek,  now  from  one,  then  from 
another  side,  to  grasp  the  thought,  the  holiness  of  God  is 
something  that  transcends  all  thought,  a  glory  not  so  much 
to  be  thought,  as  to  be  known,  in  adoration  and  fellowship. 

NOTES.  297 

Scripture  speaks  not  so  much  of  holiness,  as  the  Holy 
One.  It  is  as  we  worship  and  fear,  obey  and  love ;  it  is 
in  a  life  with  God,  that  something  of  the  mystery  of  His 
glory  will  be  unfolded.  As  the  Divine  light  shines  in  us 
and  through  us,  will  the  Holy  One  be  revealed. 

NOTE     D. 

'Our  holiness  does  not  consist  in  our  changing  and 
becoming  better  ourselves  :  it  is  rather  He,  He  Himself, 
born  and  growing  in  us,  in  such  a  way  as  to  fill  our 
hearts,  and  to  drive  out  our  natural  self,  "our  old  man," 
which  cannot  itself  improve,  and  whose  destiny  is  only 
to  perish. 

'  And  how  is  this  kind  of  incarnation  effected,  by  which 
Christ  Himself  becomes  our  new  self  ?  By  a  process  of 
a  free  and  moral  nature,  described  by  Jesus  in  words 
which  surprise,  because  they  place  His  sanctification  upon 
nearly  the  same  footing  as  our  own:  "As  the  living 
Father  hath  sent  me,  and  I  live  by  the  Father,  so  he  that 
eateth  me  shall  live  by  me." 

'Jesus  derived  the  nourishment  of  His  life  from  the 
Father  who  had  sent  Him :  He  lived  by  the  Father. 
The  meaning  of  that,  doubtless,  is,  that  every  time  He 
had  to  act  or  speak,  He  first  effaced  Himself ;  then  left  it 
to  the  Father  to  think,  to  will,  to  act,  to  be  everything 
in  Him.  Similarly,  when  we  are  called  upon  to  do  any 
act,  or  speak  any  word,  we  must  first  efface  ourselves  in 
presence  of  Jesus;  and  after  having  suppressed  in  our 
selves,  by  an  act  of  the  will,  every  wish,  every  thought, 
every  act  of  our  own  self,  we  are  to  leave  it  to  Jesus 
to  manifest  in  us  His  will,  His  wisdom,  His  power. 
Then  it  is  that  we  live  by  Him,  as  He  lives  by  the 
Father.  The  process  is  identical  in  Jesus  and  in  us. 
Only  in  Jesus  it  was  carried  on  with  God  directly, 
because  He  was  in  immediate  communion  with  Him ; 

298  NOTES. 

whilst  in  our  case  the  transaction  is  with  Jesus,  because 
it  is  with  Him  that  the  believer  holds  direct  communi 
cation,  and  through  Him  that  we  can  find  and  possess 
the  living  Father.  In  that  lies  the  secret,  generally  so 
little  understood,  of  Christian  sanctification.'  (Godet, 
Biblical  Studies,  N.  T.,  p.  190.) 

NOTE    E. 

Let  me  once  more  refer  all  students  of  holiness  to 
Marshall  on  Sanctification,  and  specially  his  third  and 
fourth  chapters.  If  they  will  compare  him  with  our 
modern  works — say,  for  instance,  God's  Way  of  Holiness, 
by  so  eminent  an  author  as  Dr.  H.  Bonar — they  cannot 
but  be  struck  by  the  prominence  which  Marshall  gives  to 
the  one  thought,  that  our  holiness,  a  holy  nature,  is 
provided  in  Jesus,  and  that  as  faith  accepts  and  maintains 
our  union  with  Jesus  in  personal  intercourse,  sanctification 
is  by  faith.  While,  in  other  works,  the  union  to  Jesus, 
and  faith  in  Him,  are  but  incidentally  mentioned,  and 
the  chief  stress  is  laid  upon  duties  and  the  motives 
which  urge  to  their  performance,  Marshall  points  out 
how  motives  never  can  supply  the  strength  we  need  :  it 
is  the  power  of  Christ's  life  in  us,  it  is  Christ  Himself,  as 
we  by  faith  are  rooted  in  Him,  who  works  all  our  works 
in  us. 

An  abridgment  of  the  work,  for  popular  use,  is  pub 
lished  by  Nisbet  &  Co. 

NOTE    F. 

'  According  to  the  Spirit  of  Holiness.    The  word  hagios, 
holy,  when  God  is  spoken  of,  not  only  denotes  the  blame- 

NOTES.  299 

less  rectitude  in  action,  but  the  very  Godhead,  or  to 
speak  more  properly,  the  divinity,  or  excellence  of  the 
Divine  nature.  Hence  hagiosune  (the  word  here  used) 
has  a  kind  of  middle  sense  between  hagiotes,  holiness, 
and  hagiasmos,  sanctification.  Comp.  Heb.  xii.  10 
(hagiotes  or  holiness),  v.  14  (hagiasmos  or  sanctification). 
So  that  there  are,  as  it  were,  three  degrees  :  sanctification, 
sanctity  of  life,  holiness.  Holiness  is  ascribed  to  the 
Father,  the  Son,  and  the  Holy  Ghost.  And  since  here  the 
Holy  Spirit  is  not  mentioned,  but  the  spirit  of  holiness 
(prop,  sanctity,  hagiosune),  we  must  further  inquire  what 
this  remarkable  expression  denotes.  The  name  spirit 
is  expressly  and  very  frequently  given  to  the  Holy  Spirit ; 
but  God  is  also  called  a  spirit;  and  the  Lord  Jesus 
Christ  is  called  a  spirit,  but  in  contrast  to  the  latter. 
(2  Cor.  iii.  17.)  With  this  we  must  compare  the  fact  that, 
as  in  this  passage,  so  often  the  antithesis  of  flesh  and 
spirit  is  found  where  Christ  is  spoken  of.  (1  Tim.  iii.  16  ; 
1  Pet.  iii.  18.)  In  these  passages  the  Spirit  is  applied  to 
whatever  belongs  to  Christ  (apart  from  the  flesh,  although 
this  was  pure  and  holy,  and  above  the  flesh),  through  His 
generation  of  the  Father,  who  sanctified  Him :  in  short, 
His  Godhead  itself.  For  here,  flesh  and  spirit,  and 
chap.  ix.  5,  flesh  and  Godhead,  stand  in  mutual  contrast. 
This  spirit  is  here  called  not  the  spirit  of  holiness,  the 
usual  title  of  the  Holy  Spirit;  but  it  is  called  in  this 
passage  the  spirit  of  sanctity,  to  suggest  at  once  the  effi 
cacy  of  that  holiness  or  divinity,  which  led  of  necessity 
to  the  Saviour's  resurrection,  and  by  which  it  was  most 
forcibly  illustrated,  and  also  that  spiritual  and  holy,  or 
Divine  power  of  Jesus  who  has  been  glorified  and  yet 
retained  a  spiritual  body.  Before  the  resurrection  the 
spirit  was  concealed  under  the  flesh ;  after  the  resurrection 
the  spirit  of  sanctity  concealed  the  flesh.  In  reference  to 
the  former,  He  was  wont  to  call  Himself  the  Son  of  man  ; 
in  reference  to  the  latter,  He  is  known  as  the  Son  of  God.' 
Beck,  in  his  Lehncissenschaft,  p.  604,  puts  it  very 
clearly,  thus — 

300  NOTES. 

'  Inasmuch  as  the  innocence  and  purity  of  Christ  were 
not  present  in  His  sufferings  and  death  as  a  quiescent 
attribute,  but  were  in  full  action  in  the  indestructible 
life-power  of  the  Spirit,  as  He  sanctified  His  own  self 
to  God  for  us  ("through  the  eternal  spirit,"  Heb.  ix.  14 — 
therefore,  in  Rom.  i.  4,  liagiosune,  the  habit  of  holiness 
in  its  action  or  sanctity,  not  hagiotes,  only  an  inner 
attribute,  or  liagiasmos,  holiness  in  its  formation) — His 
suffering  effected  an  everlasting  redemption.' 

NOTE    G. 


(From  an  address  ly  Pastor  Stockmaiev.) 

'  Who  gave  Himself  for  us,  that  He  might  redeem  us 
from  all  iniquity,  and  purify  unto  Himself  a  people  for 
His  own  possession,  zealous  of  good  works.' 

'  In  the  redemption  work  of  our  Saviour  Jesus  Christ, 
there  are  two  definite  parts.  You  will  never  find  the 
secret  of  abiding  in  Christ,  so  long  as  you  cannot  see 
these  two  definite  distinct  parts.  The  first  is  "  Jesus  for 
me,"  the  other  "  I  for  Jesus."  Blessed  be  our  Saviour  that 
He  came  for  sinners.  He  for  us.  Blessed  be  the  Lord 
that  there  is  redemption  from  penalty  ;  but  that  is  not 
yet  all  that  redemption  means.  You  must  have  a  clear 
apprehension  of  the  second  part  of  redemption,  by  that 
same  Holy  Ghost  who  is  the  guide  to  introduce  us  into 
the  full  possession  of  all  that  Christ,  living  and  dying,  has 
wrought  out  for  us.  He  gave  Himself  that  He  might 
redeem  us  from  all  iniquity — not  that  we  might  have  the 
pleasure  of  being  pleased  with  our  own  purity  or  holiness, 
or  such  things ;  but  that  He  might  have  us  altogether 
for  Himself,  to  purify  unto  Himself,  for  Himself,  not  for 

NOTES.  301 

Himself  and  themselves,  but  unto  Himself,  a  people  of  His 
own  possession. 

'  What  is  now  redemption  1 — freedom  from  self,  even 
spiritual  self.  We  are  not  to  be  our  own  centre,  the 
centre  of  our  joy,  our  progress,  having  in  our  poor  weak 
hands  the  threads  of  our  spiritual  life.  There  is  no  real 
spiritual  life  but  Christ's  life,  and  He  must  have  the  care 
of  it  altogether  from  the  beginning  to  the  end.  Lift  up 
your  eyes,  dear  brethren,  you  who  were  creeping  on  the 
ground.  We  are  made  for  the  glory  of  God,  to  be  pos 
sessed  by  Jesus.  The  Lord  God  found  a  way,  in  giving 
His  Son,  the  Lamb  of  God,  His  Lamb,  to  get  such  selfish 
people,  who  even  in  the  line  of  the  Christian  life  found 
means  to  seek  and  to  nourish  self,  to  get  such  people  into 
His  own  real  practical  possession,  to  be  possessed  by  Jesus. 
That  is  redemption,  and  that  only ;  that  is  liberty,  and 
that  is  reality ;  that  is  what  satisfies,  not  to  be  satisfied 
with  any  experiences  of  your  own,  but  to  let  go  your 
experiences,  and  to  say,  I  am  free,  so  free  as  the  people 
of  Israel  were  coming  out  of  Egypt,  free  to  serve  God. 
"  Let  my  people  go,  that  they  may  serve  me."  You  are 
free,  free  through  the  blood  of  Christ,  free  through  the 
power  of  the  Holy  Ghost — no  flesh,  no  hand,  no  self  being 
able  to  keep  you  back.  The  Lord  has  stretched  out  His 
arms  upon  all  the  powers  who  had  kept  us  in  the  bondage 
of  Egypt,  and  He  triumphed  over  them.  You  are  free  as 
the  bird  of  the  air  to  live  in  Jesus — that  is  freedom  ;  you 
are  free  in  your  daily  life,  free  in  the  deepest,  inmost 
depths  of  your  being,  free  for  Jesus,  possessed  by  Him,  a 
people  of  His  own  possession.  Let  my  people  go,  said 
God.  So,  I  have  given  my  blood,  said  Jesus ;  and  no  flesh, 
no  sin,  no  self  can  claim  against  the  blood  of  Jesus.  He 
has  redeemed  unto  Himself,  not  for  us,  a  people  of  His 
own  possession.  .  .  . 

'  You  are  inquiring  about  the  secret  of  abiding  in  Jesus. 
Have  you  not  seen  this  in  the  15th  of  John,  that  abiding 
and  bearing  fruit  are  inseparable  ?  You  cannot  abide  in 
Jesus  for  His  joy,  and  your  inward  satisfaction.  The 

302  NOTES. 

secret  of  abiding  is  to  stand  as  a  redeemed  one,  as  firmly 
in  the  second  part  of  redemption  as  the  first.  I  am  now 
living  for  Jesus,  and  I  have  only  to  ask,  Lord,  what  wilt 
Thou  have  done  now  ?  I  am  for  Thee.  I  am  for  Jesus. 
I  have  only  to  follow,  to  follow  as  a  sanctified  one,  as  a 
possessed  one,  as  one  who  is  no  more  living  for  himself, 
who  has  given  his  life  up  into  the  hands  of  Jesus.  Oh, 
how  these  questions  of  abiding  become  simple  !  It  is  not 
mysticism ;  it  is  not  some  special  experience.  It  is 
simply  a  fact.  I  need  Jesus  for  every  moment,  and  my 
temptations  as  well  as  my  duties  become  opportunities  of 
realizing  this  life  of  fellowship  with  Christ.  Oh,  yes, 
this  is  redemption  !  Oh,  mighty  power  of  God  the 
Father,  God  the  Son,  God  the  Holy  Ghost,  engaged 
to  keep  such  a  weak,  helpless,  unfaithful  thing  as  you  and 
myself  in  the  centre  of  life  !  Sealed  by  the  Holy  Ghost, 
and  God  will  never  break  His  own  seal.'